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! UNITED STATES OF AMERICA ! 



A CATECHISM 



THE THIRTY-NINE ARTICLES 




REV. JAMES BEAVEN, D. D. f 

PEOPESSOB OP DIVINITY IN KING'S COLLEGE, TORONTO; 
AUTHOR OP "A HELP TO CATECHIZING," ETC, 



WITH ADDITIONS AND ALTERATIONS 
ADAPTING IT TO THE BOOK OF COMMON PRAYER 
OF THE PROTESTANT EPISCOPAL CHURCH 
IN THE UNITED STATES, 



GENERAL PROTESTANT EPISCOPAL SUNDAY SCHOOL UNIOK 
Depository 20 John Street 
1853. 




Hi 



Entered according to Act of Congress, in the year 1852, 
By John W. Mitchell, 
(as Treasurer of The General Protestant Episcopal S. S. Union,) 
In the Clerk's Office of the District Court of the United States for the Southern 
District of New York* 



LC Control Number 




031475 



ADVERTISEMENT. 



The present work has been adapted from 
tlie English edition to the position and cir- 
cumstances of the Protestant Episcopal Church 
in the United States ; and it is hoped will be 
found to be of essential service in promoting 
an acquaintance with, and more general ap- 
preciation of, that part of our standards of 
which it treats. It is commended to Church- 
men with the more confidence in consequence 
of its having enjoyed the benefit of careful 
revision and improvement by the learned 
author during its progress through the press. 



New Yoke, Nov. 1st, 1852. 



J. A. S. 



A CATECHISM 

ON 

THE THIRTY-NINE ARTICLES. 



INTRODUCTION. 

For what purpose were the Articles of Religion 
drawn up ? 

" Tor the avoiding of diversities of opinion, and 
for establishing of consent touching true religion." 

Express this in other words. 

They were made in order to avoid, or do away 
with, differences of opinion in religion, and to cause 
persons to agree in holding the truth. 

How is this done in these Articles % 

Partly by laying down the truth we are to hold 
fast, and partly by pointing out the errors we are 
to avoid. 

By whom were these Articles first agreed upon ? 
By the archbishops and bishops of both provinces 
in England, and by the whole clergy. 

What do you mean by " both provinces ?" 
England is divided, for purposes connected with 
1* 



6 INTRODUCTION. 

the Church, into two provinces, that of Canterbury 
and that of York ; of which the archbishops of Can- 
terbury and York are the governors. 

What is an archbishop ? 

A bishop who is placed over other bishops. 

Where and when did the archbishops, bishops, 
and clergy agree to these Articles ? 

" In the convocation holden at London in the year 
1562." 

What is a convocation ? 

A synod or meeting of the bishops and clergy of 
the provinces. 

How could the whole clergy meet together to 
agree to these Articles % 

The clergy of each diocese met together before- 
hand, and sent deputies to speak for them at the 
convocation. 

What do you mean by a diocese 1 

A portion of country under the government of 
one bishop. 

Were the articles originally published only by 
the authority of the bishops and clergy ? 

No : they were also assented to by Elizabeth, the 
queen of England at the time, and published by her 
authority. 

What further authority have they since received 
as regards the Church of England ? 

An act of parliament requires the clergy of that 
Church to subscribe them. 



INTRODUCTION. 



7 



By what authority were the Articles, as contained 
in the Prayer-Book, set forth in America ? 

They were " established by the bishops, clergy, 
and laity of the Protestant Episcopal Church in the 
United States of America, in convention." 

When was this done ? 

On the twelfth day of September, in the year of 
our Lord 1801. 

Are the laity required to subscribe to the thirty- 
nine Articles 1 

The Church does not make any such demand upon 
her lay members. 

How many Articles are there ? 

Thirty-nine. 

Into what parts may you conveniently divide 
them % 

Into five parts. 

Give the subjects of the five parts, 
t, On the doctrine concerning God. 

2. On the rule of faith. 

3. On the spiritual condition of man. 

4. On the Church and its ordinances. 

5. On the civil duties of members of the Church. 



8 



CATECHISM ON THE ARTICLES* 



PART L 

What is the subject of the first part ? 
On the doctrine concerning God. 
What Articles does it comprise ? 
The first five. 

Article I. 

What is the subject of the first Article ? 
" Faith in the Holy Trinity." 
What is the meaning of the word Trinity ? 
Threefoldness, or subsistence in Three Persons. 
What do you mean by " the Holy Trinity ?" 
The Three Persons in One God. 
What does this Article teach concerning the one 
God? 

" There is but one living and true God, everlasting, 
without body, parts, or passions ; of infinite power, 
wisdom, and goodness ; the Maker, and Preserver of 
all things both visible and invisible. And in unity 
of this Godhead there be Three Persons, of one sub- 
stance, power, and eternity ; the Father, the Son, and 
the Holy Ghost." 

Do we know the certainty that there is but one 
living and true God from natural reason or from 
revelation 1 

From revelation, 



ARTICLE I. 



9 



But may we not ascertain it by reason ] 

We may find strong reason for believing it, but 

we do not absolutely know it. 

' Prove it from Scripture. 
Deut. iv. 39; Isa. xlv. 18; Jer. x. 10, first 

part. 

What further proof is there ? 

The whole history of the Israelitish nation until the 
time of Christ was intended by Almighty God to im- 
press it upon men's minds. 

Why was so much labour requisite to establish it ? 

Because the ignorance and sinfulness of men led 
them to make gods of inferior beings. 

What is meant when you say that God is " ever- 
lasting f 1 

That He never had a beginning and will never 
have an end. 

Prove this from Scripture. 
Ps. xc. 2 ; Isa. xli. 4. 

What ground of natural reason is there for con- 
eluding that God is " without body 

If He had a body, He must be limited and confined 
in space, and consequently could not be present and 
acting every where at the same time. 

Show that it is taught in Scripture that God is 
without body. 

We are told in St. John iv. 24, that " God is a 
spirit " and in St. Luke xxiv. 39, that " a spirit hath 
not flesh and bones." 



10 



CATECHISM ON THE ARTICLES. 



What do you mean when you say that He is 
" without parts V 

That He cannot be divided into different por- 
tions. 

How does this appear to be true ? 

It follows from His having no body. 

How does this agree with those passages of Holy 
Scripture in which the eye, the arm, the feet, &c, of 
God, are spoken of? 

This is only a figurative manner of speaking, em- 
ployed to convey certain ideas more perfectly to our 
minds. 

What do you mean by saying that He is " without 
passions ?" 

That He cannot be wrought upon or changed by 
any other being. 

How does that appear ? 

Because He could not be the sovereign Euler and 
Director of all things, if He were liable to be wrought 
upon or changed by any thing else. 

Show from Scripture that God is unchangeable. 

St. James i. 17. "With Him is no variableness, 
neither shadow of turning." 

Why then is God spoken of as being angry or 
grieved, &c. ? 

Because the truth could not have been in any de- 
gree made known to us, except by language drawn 
from our own manner of feeling and acting. 

Prove from Scripture that God is of infinite power. 



ARTICLE I. 



11 



St. Matt, xix. 26. " With God all things are pos- 
sible." 

Prove that He is of infinite wisdom. 
Ps. cxlvii. 5. 

Prove that His goodness is infinite. 

St. Luke xviii. 19. " None is good, save One, that 
is, God:" that is, the goodness of God is perfect, 
whilst that of all other beings is imperfect. 

In what sense is God the Maker of all things ] 

He made all things out of nothing. 

Prove this. 

Eom. xi. 36 ; Acts xiv. 15 ; Heb. xi. 3. " All 
things are of Him, the heaven, the earth, and the 
sea, and all things that are therein ;" and " the things 
which are were not made of things that do appear." 

Prove that He preserves all things. 

Ps. xxxvi. 6 ; Job xii. 10. " He preserveth both 
man and beast ;" and " in His hand is the soul of 
every living thing, and the breath of all mankind." 

What do you mean by " the unity of the God- 
head r 

The oneness of the nature of God. 

What statement is made on this article concern- 
ing the Holy Trinity ? 

"In unity of this Godhead there be Three Per- 
sons, of one substance, power, and eternity ; the 
Father, the Son, and the Holy Ghost," 

What is meant by saying that the Three Persons 
are in the unity of this Godhead ? 



12 



CATECHISM ON THE ARTICLES. 



That they are therefore one God, or that they are 
united in this Divine nature ; 

In what respect are they one ? 

They are " of one substance, power, and eternity." 

Mention some passages of Scripture in which the 
Holy Trinity is spoken of. 

Isa. vi. 3 ; St. Matt, xxviii. 19 ; 2 Cor. xiii. 14. 

Show that the Persons of the Holy Trinity are of 
one substance. 

In the Institution of Holy Baptism divine honour 
is equally paid to all ; and St. Paul (2 Cor. xiii.) 
prays for divine blessings equally from all : and if 
they are thus equal in honour, they must be equal in 
substance or essential nature. 

Show that they are of one power and eternity. 

St. Paul prays for divine blessings from all equally, 
and that "for evermore:" now if they can equally 
impart spiritual blessings, and that for evermore, they 
must be of one power and eternity. 

Article II. 

What is the subject of the second Article ? 
" The Word or Son of God, which was made very 
man." 

What is the meaning of " very man ?' ? 
Real man. 

Prove that the Son of God and the Word of God 
are the same. 



ARTICLE II. 



13 



Compare St. John i. 3, with Heb. i. 2, by which 
it appears that the Word and the Son equally made 
the world. 

Prove that He was " begotten from everlasting of 
the Father." 

St. John i. 1 ; Col. i. 15-17 ; Micah v. 2. 

He was " in the beginning with God," " before all 
things that were created :" and " His goings forth 
have been of old, from everlasting." 

What do you mean by saying that He is " very 
God?" 

That He is God in the fullest sense. 
Prove it from Scripture. 

Col. i. 16, 17 ; Heb. i. 3 ; Rev. xxii. 13. He is 
" before all things, and by Him all things consist ; all 
things were created by Him and for Him ;" " He up- 
holdeth all things by the word of His power ;" He is 
" the beginning and the ending, the first and the last." 

Prove that He is " eternal God." 

Rev. i. 17, 18 ; xxii. 13. 

Prove that He is " of one substance with the 
Father." 

It would follow from His being the Son. 

Prove it from Holy Scripture. 

Col. i. 15 ; Heb. i. 3 ; St. John x. 30 ; xiv. 9-11. 
He is " the image of the invisible God," " the bright- 
ness of His glory, and the express image of His per- 
son;" he that hath seen Him hath seen the Father; 
He and the Father are one. 

2 



14 



CATECHISM ON THE ARTICLES. 



Prove that the Word or Son of God took man's 
nature. 

St. John i. 14 ; Phil. ii. 6-8. 

Prove that He did this " in the womb of the Vir- 
gin Mary and of her substance." 

St. Lukei. 31, 32; Gal. iv. 4. 

Prove that the Word of God, when made man, 
had the whole and perfect nature of God. 

Col. ii. 9. " In Him dwelleth all the fulness of 
the Godhead." 

Prove that He had likewise the whole and perfect 
nature of man. 

Heb. ii. 16, 17. " In all things it behoved Him to 
be made like unto His brethren." 

Prove that " the Godhead and manhood were 
joined in one Person." 

Phil. ii. 6, 7 ; Col. i. 14, 17 ; Heb. i. 8, 9. It is 
the same Person, who " was in the form of God and 
thought it not robbery to be equal with God," that 
" was made in the likeness of man and became obe- 
dient unto death :" the same " by whom all things 
consist," and in whose " blood we have redemption ;" 
the same . " whose throne is for ever and ever, and 
who hath God for His God." 

Prove that this Person is never to be divided. 

Eev. i. 17, 18. " He liveth and was dead, and is 
alive for evermore." 

Prove that, thus united, the two natures make one 
Christ. 



ARTICLE II. 



15 



Rom. ix. 5. Of the Israelites " as concerning the 
flesh Christ came, who is over all, God blessed for 
ever." 

Why is it stated that He truly suffered, &c. 1 
Because some taught that He suffered only in ap- 
pearance. 

How do we know that they were deceivers ? 
Because we have the testimony of eye-witnesses to 
the reality of His sufferings, &c. 
Who are they 1 

All the Apostles, (Acts ii. 14, 23,) and particularly 
St. Matthew, St. John, and St. Peter. 
For what purpose did He suffer ? 
" To reconcile us to His Father." 
How so ? 

By being " a sacrifice, not only for original guilt, 
but also for actual sins of men." 

What do you understand here by a sacrifice ? 

An offering made to God to remove His dis- 
pleasure. 

What is " original guilt ?" 

The guilt of the evil disposition with which we are 
all born. 

What are " actual sins V 

The sins which we have done ourselves. 

Prove that the death of our Lord was a sacrifice 
offered to the Father. 

Eph. v. 2 ; Heb. ix. 12. " Christ loved us, and 
hath given Himself for us an offering and a sacrifice 



16 



CATECHISM ON THE ARTICLES. 



unto God :" and " by His own blood He entered in 
once into the holy place, having obtained eternal re- 
demption for us." 

Prove that He was a sacrifice for .our original 
guilt. 

Rom. v. 12, 14, 18 ; Phil. ii. 8. "As by one man 

sin entered into the world, and death by sin, even so 
by the righteousness of One the free gift came upon 
all men unto justification of life." For " He became 
obedient unto death, even the death of the cross." 

Prove that He was a sacrifice for actual sins. 

Isa. liii. 5, 6 ; 1 St. John ii. 1, 2. 

Prove that He became a sacrifice to reconcile us 
to His Father. 

Rom. v. 10. "We were reconciled to God by the 
death of His Son." 

Article III. 

What is the subject of the third Article 1 

"The going down of Christ into hell." 

In what sense was Christ dead and buried for us ? 

He died in order that He might undergo in our 
behalf the punishment due to sin ; and He was 
buried in order that the fact of His death might be 
placed beyond dispute. 

Why was this important? 

In order that we might have the surest reliance on 
the reality of His resurrection and atonement. 



ARTICLE III. 



17 



What is the force of the "as" and " so also" in 
this Article ? 

It shows that His going down into hell is of simi- 
lar importance to His death and burial. 

What is meant by " hell " in this Article % 

" The place of departed spirits ;*? which the Church 
in the United States allows to be used as an equiva- 
lent expression. 

How do you prove that Jesus went down into 
hell? 

St. Peter (Acts ii. 31) says, concerning Jesus, 
that " His soul was not left in hell which of course 
implies that He went thither. 

Show that the phrase " went down" is scriptural in 
relation to this subject. 

Eph. iv. 9. 

For what reason is it important to believe that 
Christ descended into hell ? 

Because otherwise His soul would not have under- 
gone the full penalty of sin, nor would He have 
passed through all that mankind are destined to. 
Moreover, it was needful that He should go and pro- 
claim to " the spirits in prison" the fact of His triumph 
over death. (1 St. Peter iii. 19.) 

Give another reason. 

Because if we believe that He descended into hell, 
we shall not so much dread to undergo that which 
He has undergone before us. 

2* 



18 



CATECHISM ON THE ARTICLES. 



Article IV. 

What is the subject of the fourth Article % 

44 The resurrection of Christ." 

Why does the Article state that Christ 44 did truly 
rise again from the dead V 

Because some in ancient times denied a literal res- 
urrection, and declared that it was only figurative. 

How is the truth of His resurrection proved ? 

By the testimony of those who saw Him after He 
arose, by the gifts He bestowed on His followers 
after His resurrection, and by the rapid spread of the 
Gospel built upon the belief of this truth. 

What is " the perfection of man's nature" here 
meant ? 

The completeness of His nature, as composed of 
body and soul. 

What other things besides 44 flesh and bones" are 
essential to that completeness ? 

The senses, and power of bodily^motion and action, 
&c. 

Prove that Jesus took again His body, &c. 

St. Luke xxiv. 39, 43. When He appeared to His 
disciples after His resurrection, He requested them 
to handle Him and see that He had flesh and bones, 
and He afterwards ate in their presence. 

Prove that He ascended into heaven with His 
body. 



ARTICLE V. 



19 



St. Luke xxiv. 50, 51 ; Acts i. 9. " He lifted up 
His hands and blessed" the Apostles ; and imme- 
diately after " while they beheld, He was taken up, 
and a cloud received Him out of their sight." 

Prove that He sitteth there with His body. 

It appears from St. Mark xvi. 19, that in whatever 
manner " He was received into heaven," in the same 
manner " He sat down on the right hand of God." 

What is He there doing ? 

Pleading the merits of His own sacrifice on the 
cross before the Father, for the benefit of His people 
on earth. 

Prove that He will remain in heaven until the day 
of judgment. 

In Acts iii. 20, 21, it is said that " the heavens 
must receive Him until the times of the restitution 
of all things," that is, when all things will be made 
new ; which will take place at His second coming to 
judgment. 

Article V. 

What is the subject of the fifth Article ? 
" The Holy Ghost." 

What is meant by the Holy Ghost "proceeding 
from the Father and the Son ?" 

That He issues forth from them and is sent by 
them. 

Prove that He proceeds from the Father. 

John xv. 26; Matt. x. 20. He is called "the 



20 



CATECHISM ON THE ARTICLES. 



Spirit of truth that proceedeth from the Father," and 
" the Spirit of the Father." 

Prove that He proceeds from the Son. 

In Eom. viii. 9, and 1 Pet. i. 11, He is called "the 
Spirit of Christ," 

When did He proceed from the Father and the 
Son 2 

From all eternity. 

Show that He is " of one substance with the Father 
and the Son." 

It has been already proved that the Son is of one 
substance with the Father ; if therefore the Holy 
Ghost is of one substance with the Father, He must 
be of one substance with both. 

Prove that He is of one substance with the 
Father. 

1 Cor. iii. 16, 17. The Spirit of God dwelling in 
us makes us temples of God. 

Show that He is "of one majesty and glory with 
the Father and the Son." 

This follows from His being of one substance with 
the Father and the Son. 

Prove it directly from Holy Scripture. 

Isa. vi. 3. The Holy Ghost is magnified by the 
heavenly host equally with the Father and the Son. 

What is meant by the expression " very God V 

That He is God in the fullest sense. 

Show that He is " eternal God." 

It would follow from His being the Spirit of the 



ARTICLE V. 



21 



Father, because He must endure as long as the 
Father. 

Prove it directly from Scripture. 

Heb. ix. 14. He is called ki the eternal Spirit." 



22 



CATECHISM ON THE ARTICLES. 



PART II. 

What is the subject of the second division of the 
thirty-nine Articles % 
The rule of faith. 
What Articles does it comprise % 
From the sixth to the eighth inclusive. 

Article VI. 

What is the subject of the sixth Article? 
" The sufficiency of the Holy Scriptures for salva- 
tion. " 

What is the declaration of the article on this 
subject ? 

" Holy Scripture containeth all things necessary to 
salvation." 

What presumption is there from reason in favour 
of this assertion % 

As God knew the uncertainty and variableness of 
traditionary knowledge, it is reasonable to suppose 
that He provided that whatever was necessary to 
salvation should be committed to writing. 

Support it from Scripture. 

2 Tim. iii. 15-17. This being true of the Old 
Testament under the old dispensation, it follows by 
analogy that it is true of that and the New Testa- 
ment united under the new dispensation. 



ARTICLE VI. 



23 



What other ground is there for believing it % 

It was held in the primitive Church without con- 
tradiction and for many hundreds of years. 

In what sense does the Article assert that Holy 
Scripture contains all things necessary for salvation ? 

" That whatsoever is not read therein, nor may be 
proved thereby, is not to be required to be believed as 
an Article of the Faith, or to be thought requisite or 
necessary for salvation." 

For what class of persons in the Church is this 
direction principally intended ? 

For those who teach and govern. 

In what sense is the term " of any man" to be 
taken? 

By any man. 

In what manner may those who teach and govern 
in the Church require persons to believe and think in 
any particular manner ? 

By censuring them, or depriving them of Church 
privileges, if they do not so believe or think. 

How can they know what they believe or think ? 

When they either deny the truth or necessity of 
what they are taught, or act so as to show that they 
do not receive it as true or necessary. 

How far does the Article affect the members of 
the Church generally ? 

It shows that they cannot, according to the princi- 
ples of the Church, be censured or debarred from 
Christian privileges for disbelieving or refusing to 



24 



CATECHISM ON THE ARTICLES. 



acknowledge as necessary to salvation, things which 
are not directly contained in the Scriptures, or are 
not proved from them. 

What does the Church here mean by " Holy Scrip- 
ture ?" 

" Those canonical books of the Old and New Tes- 
tament, of whose authority there was never any 
doubt in the Church." 

What is meant by canonical books ? 

Those books which contain the rule of Christian 
faith and duty, and by which consequently contro- 
versies may and ought to be decided. 

Why are they called canonical? 

The word canon signifies a rule. 

Mention the canonical books of the Old Testament. 

Genesis, Exodus, Leviticus, Numbers, Deuterono- 
my, Joshua, Judges, Ruth, the First Book of Samuel, 
the Second Book of Samuel, the First Book of Kings, 
the Second Book of Kings, the First Book of Chron- 
icles, the Second Book of Chronicles, the First Book of 
Esdras, the Second Book of Esdras, the Book of Esther, 
the Book of Job, the Psalms, the Proverbs, Eccle- 
siastes or Preacher, Cantica, or Songs of Solomon, 
Four Prophets the greater, Twelve Prophets the less. 

What is meant by the first and second books of 
Esdras ? 

The books of Ezra and Nehemiah. 
Why is the book of Nehemiah called the second 
book of Esdras ? 



ARTICLE VI. 



25 



Because it contains the continuation of the history 
of Ezra. 

Who are the four greater prophets ? 
Isaiah, Jeremiah, Ezekiel, and Daniel. 
Why are not the Lamentations of Jeremiah men- 
tioned here % 

Because they are considered part of the book of 
Jeremiah. 

Who are the twelve lesser prophets ? 

Hosea, Joel, Amos, Obadiah, Jonah, Micah, Na- 
hum, Habakkuk, Zephaniah, Haggai, Zechariah, Mal- 
achi. 

What other books does the Article mention as per- 
taining to the Old Testament % 

The Third Book of Esdras, the Fourth Book of 
Esdras, the Book of Tobias, the Book of Judith, the 
rest of the Book of Esther, the Book of Wisdom, 
Jesus the Son of Sirach, Baruch the Prophet, the 
Song of the Three Children, the Story of Susanna, 
of Bel and the Dragon, the Prayer of Manasses, the 
Fir^t Book* of Maccabees, the Second Book of Mac- 
cabees. 

What are the third and fourth books of Esdras 
called in our common Bibles % 

The first and second books of Esdras. 
What is the book of Tobias called % 
The book ofTobit. 

What is the book of Jesus the Son of Sirach called ? 
Ecclesiasticus. 

3 



26 



CATECHISM ON THE ARTICLES. 



Who are " the Three Children" here mentioned % 

Shadrach, Meshach, and Abednego. 

What Manasses is the one mentioned % 

Manasseh the son of Hezekiah. 

What difference is there between the use of these 
books and that of the canonical books ? 

The canonical books are used both to give us prac- 
tical examples and instruction, and to establish doc- 
trines ; the other books are not applied to establish 
doctrine, but only read " for example of life and in- 
struction of manners" or conduct. 

Why does the Church make this difference between 
these books'? 

Because the whole Church of Christ for four hun- 
dred years made such a difference^ 

But do these books then differ in nothing from com- 
mon religious or historical books % 

They differ in this respect, that their writers are 
considered to be trustworthy and credible in matters 
of example and precept. 

Where does the Church show that ftiis is *her 
opinion ? 

Partly by many expressions in the Homilies, and 
partly by appointing some portions of them to be 
read in divine service on the saints' days. - 

What is the meaning of the word Apocrypha ? 

It means doubtful. That is, the Church does not 
determine respecting the authenticity or genuineness 
of these books. 



ARTICLE VI. 



27 



Which of these books are never read in Church, 
according to the calendar of the Church of England % 

The books of Esdras, the prayer of Manasses, and 
the books of the Maccabees.* 

From which of the Apocryphal books are lessons 
appointed in the calendar of the Church in the United 
States ? 

From the book of Wisdom, and Ecclesiasticus or 
the book of Jesus the Son of Sirach. 

Which of these books is quoted by St. Paul in 
Heb. xi. % 

The second book of Maccabees. 

For what purpose % 

For example of life ; to show that faith leads men 
to suffer courageously in the cause of God. 

Mention the canonical books of the New Testa- 
ment. 

The Gospel according to St. Matthew, the Gospel 
according to St. Mark, the Gospel according to St. 
Luke, and the Gospel according to St. John ; the 
Acts of the Apostles, the fourteen Epistles of St. Paul, 
the Epistle of St. James, the two Epistles of St. 
Peter, the three Epistles of St. John, the Epistle of 
St. Jude, the Apocalypse, or Revelation of St. John. 

Was there not some doubt at an early period 

* During the latter months of the year, according to the English 
calendar, (from Sept. 27th to Nov. 23d,) lessons are appointed in the 
daily service from Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, His- 
tory of Susanna, and Bel and the Dragon. 



28 CATECHISM ON THE ARTICLES. 



whether the Apocalypse and some of the Epistles 
should be regarded as canonical ? 

Not in the Church at large, but only by some par- 
ticular persons or churches. 

Article VII. 

What is the subject of the seventh Article ? 
" The Old Testament." 

What are the two questions concerning the Old 
Testament, chiefly treated of in this Article ? 

1. Whether the promises of the Old Testament 
were merely transitory and temporal. 

2. In what degree the Old Testament is binding 
upon Christians. 

How does the Article decide the first question ? 

" They are not to be heard, which feign that the 
old Fathers did look only for transitory promises." 

Who are meant by " the old Fathers ?" 

The good men whose history is recorded in the Old 
Testament. 

How does the Article prove that they looked for 
something more than transitory promises ? 

By asserting that " the Old Testament is not con- 
trary to the New : for both in the Old and New 
Testament everlasting life is offered to Mankind by 
Christ, who is the only Mediator between God and 
Man, being both God and Man." 

Prove that everlasting life was offered to mankind 
under the Old Testament. 



ARTICLE VU. 



29 



David, in Psalm xvi. 11, contemplated a "life in 
God's presence, where there is fulness of joy and 
pleasures for evermore :" and St. Paul, in Heb. xi. 
13-16, says, respecting the ancient Israelites, that 
" they looked for a better country, that is, a heav- 
enly and our Lord testifies that the J ews thought 
that in the Scriptures they had eternal life. 

Prove that it was offered through Christ. 

Gen. xxii. 18 ; Gal. iii. 16 ; St. John viii. 56 ; 1 
Cor. x. 4. Abraham was told that in his seed, which 
is Christ, all nations should be blessed; and our Lord 
testifies that Abraham saw the clay of Christ and was 
glad ; and St. Paul, that the Israelites " drank of that 
spiritual Rock that followed them ; and that Rock 
was Christ." 

Why could not eternal life be offered to mankind 
by any other than Christ 1 

Because He is the only Mediator between God and 
man. 1 Tim. ii. 5. 

What is meant by His being the only Mediator 
between God and man ? 

That He alone has opened a way of reconciliation 
between God and all mankind, by offering Himself a 
sacrifice for all men. See Isa. liii. 5, 6 ; 1 Tim. ii. 6. 

Why is it especially stated that He is " both God 
and man ?" 

Because that fully qualified Him to be a Mediator 
between God and man. 

What is the second subject treated of in the Article ? 
3* 



30 



CATECHISM ON THE ARTICLES. 



The degree in which the Old Testament is binding 
upon Christians. 

How does the Article decide the question ? 

That " the Law given from God by Moses, as touch- 
ing Ceremonies and Rites, does not bind Christian 
men," and that " the Civil precepts thereof ought not 
of necessity to be received in any commonwealth ;" 
but that " no Christian man whatsoever is free from 
the obedience of the Commandments which are called 
Moral." 

Prove that the law of Moses does not bind Chris- 
tians in regard to ceremonies and rites. 

St. Paul blames Christians for thinking it necessary 
to observe the " holy days, new moons, and sabbaths" 
of the law of Moses, and the law of circumcision. 
See Gal. iii. 24, 25, compared with iv. 9, 10 ; v. 1,2; 
Col. ii. 16, 17. But, on the other hand, many of the 
Levitical ordinances were typical of sacraments and 
rites in the Christian Church. 

What do you mean by the " Civil precepts" of the 
Law of Moses % 

The precepts which concern men as members of 
society under earthly rulers. 

Prove that they are not binding upon Christians. 

Rom. xiii. 1. Because under the New Testament 
we are required to be "subject to the higher powers" 
of the country in which we live, which is inconsistent 
with observing the law of Moses. 

What is meant by " the moral commandments ?" 



ARTICLE VIII. 



3! 



Those commandments which regulate our general 
conduct towards God and each other. 

Where are they briefly summed up ? 

In the Ten Commandments. 

Prove that they are binding upon Christians. 

St. Matt. v. 17-20; Rom. viii. 4. Our Lord in 
His sermon on the Mount savs that " whosoever shall 
do and teach them, shall be called great in the king- 
dom of heaven and St. Paul says that the object 
of the Gospel is " that the righteousness of the law 
might be fulfilled in us." 

Article VIII. 

What is the subject of the eighth Article % 
" The Three Creeds." 
What is a Creed % 

A form of words in which we profess our belief in 
certain divine things or truths. 

What is the Creed which is here named " Nicene 
Creed?" 

That which is said in the Communion Office, in the 
Church of England, and allowed to be said in the 
Morning and Evening Service in the Church in the 
United States. 

Why is it called Nicene ? 

Because it contains the Creed drawn up at the 
great council of bishops, held at Nicssa, in Bithynia, 
a. d. 325, as afterwards enlarged at the second 
General Council, of Constantinople, a. d. 381. 



32 



CATECHISM ON THE ARTICLES. 



What were the chief objects of it ? 

To declare the true faith in the Godhead of our 
Lord Jesus Christ, in opposition to those who taught 
that He was not God, equally with the Father ; and 
to declare the Godhead of the Holy Ghost. 

[What is the Creed here named " Athanasius' 
Creed ?"* 

That which is used in Morning Prayer on certain 
days instead of the Apostles' Creed. 

Why is it called " Athanasius' Creed?" 

Because it was drawn up in support of the 
doctrines for which Athanasius contended and suf- 
fered. 

Who was St. Athanasius ? 

An archbishop of Alexandria, who flourished at 
the time of the council of Nicsea, and for many years 
after. 

What were the doctrines supported by him ? 

The true doctrines in regard to the Father, Son, 
and Holy Ghost, and in regard to the Godhead and 
Manhood of Christ.] 

Why is the other Creed called " the Apostles' T 

Because it contains the doctrine taught by the 
Apostles to new converts. 

What does the Article say with respect to these 
Creeds ? 



* The part in brackets applies to the Articles of the Church of En- 
gland only ; mention of the Athanasian Creed having been omitted in 
the Article in the American Prayer-book. 



ARTICLE VIII. 



33 



That " they ought thoroughly to be received and 
believed." 

Why was it necessary to say this ? 

Because there were persons and sects who object- 
ed to them, either in whole or in part. 

What reason does the Article give why we should 
receive and believe them thus thoroughly % 

"Because they may be proved by most certain 
warrants of Holy Scripture." 

Who determines that? 

The Church, as " having authority in controversies 
'of faith." 

How does the Church carry out this declaration 
concerning the Creeds'? 

By requiring the profession of the Apostles' Creed 
from every person, first before Baptism, and sec- 
ondly before Confirmation ; and by appointing them 
to be rehearsed by the congregation in divine worship. 



34 



CATECHISM ON THE ARTICLES. 



PART III. 

What is the subject of the third division of the 
Articles ? 

The spiritual condition of man. 

What Articles does it comprise 1 

From the ninth to the eighteenth inclusive. 

Article IX. 

What is the subject of the ninth Article ? 
" Original or Birth-Sin." 
What is original sin ? 

" It is the fault and corruption of the Nature of 
every man, that naturally is engendered of the off- 
spring of Adam." 

What is the effect or operation of this fault or 
corruption % 

That by it " man is very far gone from original right- 
eousness, and is of his own nature inclined to evil." 

What is meant by " every man that naturally is 
engendered of the offspring of Adam ?" 

Every one that is born of a father and mother 
descended from Adam. 

Why is that expression introduced? 

To show that the Article does not speak of Jesus 
Christ, who was not naturally "engendered of the 
offspring of Adam." 



ARTICLE IX. 



35 



What then is the natural condition of every other 
child of Adam % 

He has that " fault or corruption of nature, where- 
by he is very far gone from original righteousness, 
and is of his own nature inclined to evil." 

What is meant by " original righteousness ?" 

The state of innocence and divine favour in which 
Adam and Eve were created. 

Prove that every man has a fault or corruption of 
his nature. 

Job xxv. 4; Eom. v. 12, 15, 17-19. In the book 
of Job it is inquired, as though admitting of only one 
answer, "How can he be clean that is born of a 
woman f 7 and St. Paul shows that in Adam all men 
have sinned and become liable to condemnation. 

Prove that this fault reaches to the extent which 
the Article states. 

Gen. viii. 21 ; Jer. xvii. 9 ; Ps. xiv. 2, 3. " There 
is none that doeth good, no not one ;" and " the 
heart of man is deceitful above all things and des- 
perately wicked and when men were left to them- 
selves, "every imagination of the thought of their 
hearts was only evil and that continually. 5 '' 

What do you mean by " the flesh ? M 

The mind of man in his natural state since the fall. 

What is meant by its "lusting contrary to the 
Spirit?" 

That it is always inclined to go contrary to the 
Spirit of God. 



36 



CATECHISM ON THE ARTICLES. 



Prove that this is the case. 

Gal. v. 17; Rom. viii. 7. "The flesh lusteth 
against the Spirit," and " the carnal mind is enmity 
against God." * 

How does this circumstance affect our state in the 
sight of God % 

" In every person born into this world it deserves 
God's wrath and damnation." 

Show that this is the case. 

Eph. ii. 3; Rom. v. 18. We are "by nature 
children of wrath," and "judgment is come upon all 
men to condemnation." 

Why is this the case % 

Because God is holy, and must be displeased with 
any degree of sin. 

How may this wrath and damnation be re- 
moved ? 

" There is no condemnation for them that believe 
and are baptized." 

What passages of Scripture show this ? 

St. Mark xvi. 16; St. John v. 24. 

What class of baptized persons are not contem- 
plated in this part of the Article % 

Children who are too young to exercise faith. 

How does it appear that they are not contem- 
plated 1 

Because the Article only declares that those who 
believe and are baptized are not under condemnation. 
Are they therefore excluded by the Church of 



ARTICLE IX. 



37 



England from deliverance from the guilt of original 
sin? 

No ; for the conclusion of the Office of Infant Bap- 
tism* declares that all baptized infants dying before 
they have committed actual sin are undoubtedly 
saved. 

What is the faith which must be in those adult 
persons who are delivered from condemnation 1 

A full confidence in God and hearty reception of 
the whole Gospel as the way of salvation. See the 
Homily on Faith, Part I. 

But are those who believe and are baptized en- 
tirely delivered from original sin ? 

No ; " this infection of nature remains even in the 
regenerate." s 

Who are meant by " them that are regenerated ?" 

" Them that are baptized :" for in the Latin copy 
of the Articles, the same word, renatis^ is used for 
both baptized and regenerated. 

How does this infection show itself 1 

By its fruits : for by it " the lust of the flesh," even 
in the regenerate, " is not subject to the law of God." 

Quote some Scripture, showing that this is the 
case. 

1 St. John ii. 16 ; Rom. viii. 7. 
What effect has this infection upon the spiritual 
condition of those who believe and are baptized? 

* In the Rubric of the Prayer-book of the Church of England. 
4 



38 



CATECHISM ON THE ARTICLES. 



Although they are not under condemnation, they 
yet need continual forgiveness, even if not guilty of 
actual sin. 

How do you show this 1 

" The Apostle doth confess, that concupiscence and 
lust hath of itself the nature of sin." 
What Apostle % 

St. Paul, Rom. viii. 7; where after saying, "I had 
not known sin, but by the law," he brings us an ex- 
ample, " I had not known lust, except the law had 
said, Thou shalt not covet f thus making " lust," that 
is, desire of forbidden things, a kind of sin. 

Article X. 

What is the subject of the tenth Article? 
"Free-Will." 

How is the will of man affected by original cor- 
ruption ? 

" The condition of Man after the fall of Adam is 
such, that he cannot turn and prepare himself, by his 
own natural strength and good works, to faith, and 
calling upon God." 

To what cannot man turn and prepare himself? 

To faith and calling upon God. 

Cannot he do this at all ? 

Not by his own natural strength and good works. 
Why do you say that this is caused by original 
corruption ? 



ARTICLE X. 



39 



Because the Article teaches that it is " since the 
fill of Adam." 

Prove that this is the case. 

Rom. viii. 8 ; 1 Cor. ii. 14 ; 2 Cor. iii. 5. "They 
that are in the flesh cannot please God ; the natural' 
man receiveth not the things of the Spirit of God ; we 
are not sufficient of ourselves to think any thing as 
of ourselves." 

What connection has this fact with the condition 
of the will of man % 

It shows that natural corruption deprives the will 
of strength effectually to choose what is good. 

What then does our will need, in order to give us 
" power to do good works pleasant and acceptable 
to God]" 

To be prevented, that we may have a good 
will, and to be assisted, when we have that good 
will. 

What is meant by 'preventing our wills ? 
Stirring them up and directing them. 
Prove that we need this. 

John vi. 44. Our Lord said, " No man can come 
unto Me, except the Father draw him." 

What supplies this need of ours % 

" The grace" or favour " of God." Phil. ii. 13 ; 
St. J ohn vi. 44. 

By whom does this grace come to mankind % 

" By Christ." 

What is necessary after we have a good will ? 



40 



CATECHISM ON THE ARTICLES. 



" The grace of God working with us." St. John 
xv. 5. 

To what purpose ? 

To make our will effectual to do good works. 
Phil. ii. 13. 

Article XI. 

What is the subject of the eleventh Article 1 
" The Justification of Man." 

What is meant here b y " the justification of man V* 

His being " accounted righteous before God." 

Prove that we are not justified by our own works 
or deservings. 

It follows from our being unable by our own 
natural strength to do works acceptable unto God. 

Prove it directly from Scripture. 

Eom. iii. 20-24. St. Paul says that "no flesh 
shall be justified in God's sight by the deeds of the 
law;" and that we are "justified freely by His grace 
through the redemption that is in Christ Jesus." 

By what means on the part of man are we jus- 
tified ? 

" By faith." Rom. iii. 28 ; v. 1. 

Does not that imply some deserving on our part ? 

No ; we are justified " only for the merit of our 
Lord and Saviour Jesus Christ." Rom. iii. 24. 

When it is said that we are justified "by faith 
only/' what does the Article mean to exclude % 

Our own works. Rom. iii. 28. 



ARTICLE XI. 



41 



What general statement does the Article make 
respecting this doctrine 1 

That it " is most wholesome, and very full of 
comfort." 

Where is this " more largely expressed 
" In the Homily of Justification." 
What is the title of this Homily in the Book of 
Homilies 1 

The Homily of Salvation. 

In what sense does this Homily teach us that our 
own works are excluded from justification % 

"So that w r e may not do them 7 to be made just by 
doing them. v 

In what way does the Homily show that this is " a 
wholesome doctrine ?" 

Because it " expresses the weakness of man and 
the goodness of* God ;" it instructs us that "justifica- 
tion is the office of God only, and is not a thing which 
we render unto Him, but which we receive from Him, 
by His free mercy, and by the only merits of His 
most clearly beloved Son." 

In what respect is it " full of comfort V 

Because it teaches us that " what our weakness 
could not do," hath been done for us. 

How does this Homily teach us to apply this doc- 
trine to the case of infants ? 

It teaches that " in consequence of it," infants, . 
being baptized and dying in their infancy, are by this 
sacrifice " washed from their sins, brought to God's 
4* 



42 



CATECHISM ON THE ARTICLES. 



favour, and made His children, and inheritors of His 
kingdom of heaven." 

How does it teach us to apply it to the case of 
those who live to commit actual sin ? 

It informs us that " they which in act or deed do 
sin after their baptism, when they turn again to God 
unfeignedly, they are likewise washed by this sacri- 
fice from their sins." 

How do we know that these words refer to justi- 
fication by Christ % 

Because the Homily immediately adds, " this is 
that justification or righteousness which St. Paul 
speak eth of, when he saith, no man is justified by the 
works of the law, but freely by faith in Jesus Christ." 

Article XII. 

What is the subject of the twelfth Article ? 
« Good Works." 

What works of man are really good ? 

Those " which are the fruits of Faith, and follow 
after Justification." 

How have we power to do such works ? 

By the grace of God by Christ preventing us and 
working with us. 

Why cannot such works " put away our sins V 

Because we have no power to do them without the 
grace of God. 

Why cannot they " endure the severity of God's 
judgment ?" 



ARTICLE XIII. 



43 



Ps. cxxx. 3; cxliii. 2. Because they are always 
more or less imperfect. 

How then are they " pleasing and acceptable unto 
God?" 

Because they are nevertheless the fruit of the 
" inspiration of His Holy Spirit." 
What is a lively faith % 
A living effectual faith. 

Prove that good works are a necessary fruit of a 
lively faith. 

St. James ii. 16-18. " Faith, if it have not works, 
is dead, being alone." 

What, then, is the connection of good works with 
justification % 

They prove that we continue in a state of justifi- 
cation. Eom. viii. 5, 6 ; 1 St. John ii. 3. 

Article XIII. 

What is the subject of the thirteenth Article 1 

" Works before Justification." 

What phrase is used in this Article to express the 
same sense as "justification?" 

" The receiving the grace of Christ, and the inspi- 
ration of his Spirit." 

What do you infer from this % 

That the communication of the Spirit of Christ 
accompanies the grace of Christ by which we are 
justified. 



44 



CATECHISM ON THE ARTICLES. 



Why are works done before justification "not 
pleasant to God V 

Because " they spring not of faith in Jesus Christ." 

How does that make them unacceptable? 

Because no man is really acceptable to God, ex- 
cept in Christ. 

What other negative assertion does this Article 
make concerning works done before justification % 

That they do not "make men meet to receive 
grace." 

How is this expressed in the language of the School- 
authors % 

They do not " deserve grace of congruity" 

Who are meant by " the School-authors 8? 

The learned writers whose works were commonly 
used in colleges and universities when the Reforma- 
tion commenced. 

What did they mean by congruity ? 

Fitness or suitableness. 

What did they mean by deserving grace of con- 
gruity ? 

That works done in a state of nature might make 
men so fit to receive God's favour, that they might 
be said to deserve it. 

What objection does the Article state to this 
opinion ? 

That works done by man in a state of nature have 
the nature of sin, and consequently deserve God's 
displeasure rather than His favour. 



ARTICLE XIV. 



45 



Why have all such works the nature of sin ? 
Because " they are not done as God hath willed 
and commanded them to be done." 
How so % 

Because by nature man does not govern himself 
by the will of God. 

Article XIV. 

What is the subject of the fourteenth Article ? 

M Works of Supererogation." 

What is the meaning of that expression ? 

" Voluntary Works, besides, over and above, God's 
Commandments." 

What is the meaning of supererogation ? 

Something beyond what is required. 

What does the Article say respecting such works ? 

That "they cannot be taught without arrogancy 
and impiety." 

Why so 1 

Because when men do works which they consider 
works of supererogation, they by so doing " declare 
that they do not only render unto God as much as 
they are bound to do, but that they do more for His 
sake than of bounden duty is required." 

What objection is there to thinking that we can 
render unto God more than of bounden duty is re- 
quired ? 

Christ saith plainly, " When ye shall have done all 
those things which are commanded you, say, we are 



46 



CATECHISM ON THE ARTICLES. 



unprofitable servants : we have done that which was 
our duty to do." (Luke xvii. 10.) 

How does that affect the question ? 

Because if we could render to God more than our 
duty required, we should be profitable servants. 

Why is it necessary to protest against the doctrine 
of works of supererogation % 

Because some have taught that the superabundant 
works of holy men may be applied to make amends 
for the deficiencies of others. 

Article XV. 

What is the subject of the fifteenth Article ? 

" Christ alone without Sin." 

What is the meaning of that ? 

That no human being has ever been perfectly free 
from sin but Jesus Christ. 

Where have we already seen that " Christ in the 
truth of our nature was made like unto us in all 
things ]" 

In the second Article, where He is said to be 
" very Man." 

In what respect was He not like us ? 
In sin. 

What was His condition in regard to sin? 
He was " clearly void" of it, " both in His flesh 
and in His Spirit." 

What is meant by being void of sin ? 
Being free from it. 



ARTICLE XV. 



47 



Prove that Jesus Christ was thus void of sin. 

" He came to be a Lamb without spot, who, by 
sacrifice of Himself once made, should take away 
the sins of the world." 

Prove this. 

St. John i. 29 ; Heb. ix. 14, 28. St. John says, 
He is " the Lamb of God, that taketh away the sins 
of the world ;" and St. Paul, that " He offered Him- 
self without spot to God." 

What further proof does the Article adduce ? 

" Sin, as St. John saith, was not in Him." 

Where is this passage 1 

1 St. John iii. 5. 

What is the condition of all other men ? 
They " offend in many things." 
Who asserts this ? 
St. James iii. 2. 

Prove that those who are baptized and born again 
in Christ are in the same condition. 

1 St. John i. 8. " If we say that we have no sin, 
we deceive ourselves, and the truth is not in us." 

Show that this applies to those who are baptized 
and born again in Christ. 

St. John's Epistles were written only for such per- 
sons. 

Why was it necessary to assert that Christ alone 
is without sin 1 

To contradict the error of those who assert that 
the Blessed Virgin was without sin. 



48 



CATECHISM ON THE ARTICLES. 



Article XVI. 

What is the subject of the sixteenth Article ? 
a Sin after Baptism." 

What led to the drawing up of this Article ? 

There were some persons who, first, said " that 
they can sin no more as long as they live here," and, 
secondly, denied " the place of forgiveness to such as 
truly repent." 

What was the ground of the first opinion ? 

The belief that " after we have received the Holy 
Ghost," we cannot " depart from grace given." 

How do we know that this cannot be true ? 

1 Cor. ix. 27 ; Heb. xii. 15. St. Paul thought it 
possible for a person " to fall from the grace of God," 
and even for himself so to sin as to be " a castaway." 
See also Heb. iii. 12, 13. 

What evil consequences followed from this error 1 

When these persons fell into sin, they would not 
confess that it was sin, and thus fell from one degree 
of sin to another. 

What was the ground of their second opinion ? 

They thought that " every deadly sin committed 
after baptism is sin against the Holy Ghost, and un- 
pardonable ;" and consequently that after we have 
departed from grace given by deadly sin, we cannot 
" arise again and amend our lives." 

What is a deadly sin 1 



ARTICLE XVII. 



49 



A sin that we commit, feeling and knowing all the 
time that we are doing wrong. 
Why is it called deadly % 

Because so long as we persist in it, we continue 
under the wrath of God, and cut off from Him. 

Prove that deadly sins wilfully committed after 
baptism are not unpardonable. 

Because St. John says to Christians, " If any man 
sin, we have an advocate with the Father, Jesus 
Christ the Righteous." And St. Peter encouraged 
Simon Magus to hope for forgiveness when he had 
committed a deadly sin after baptism. Acts viii. 
9-24. 

Prove that after we have departed from grace 
given and fallen into sin, we may, by the grace of 
God, rise again and amend our lives. 

St. Peter rose again and amended his life, after he 
had departed from grace given by denying his Lord. 

Article XVII. 

What is the subject of the seventeenth Article ? 
" Predestination and Election." 
What is meant by " predestination ?" 
" The everlasting purpose of God." Eph. iii. 11. 
When did He make this purpose ? 
" Before the foundations of the world were laid," 
Eph. i. 4. 

What do you mean by " election ?" 

5 



50 



CATECHISM ON THE ARTICLES. 



God's choosing persons out of the rest of mankind. 

What class of persons does predestination benefit ? 

Those whom God " hath chosen in Christ out of 
mankind." Eph. i. 4, 5. 

Whom then hath God so chosen ? 

Those whom He makes members of Christ. 

And whom does He make members of Christ 1 

The members of His Church. 1 Cor. xii. 27 ; 
Eph. i. 23. 

To what benefit are they predestined ? 

" To life." 

Explain this more fully. 

God " hath constantly decreed by His counsel, 
secret to us, to deliver them from curse and damna- 
tion, and to bring them by Christ to everlasting sal- 
vation." 

What is the course by which this is brought 
about ? 

" They be called, according to God's purpose, by 
His Spirit working in due season ; they through Grace 
obey the calling : they be justified freely : they be 
made sons of God by adoption : they be made like 
the image of His only-begotten Son Jesus Christ : 
they walk religiously in good works, and at length 
by God's mercy they attain everlasting felicity." 

Does all this happen to all the members of the 
Church ? 

It happens to the Church as a spiritual body, but 
not to all the members of it. 



ARTICLE XVII. 



51 



"What makes the difference between the individual 
members of the Church % 

Heb. iii. 12, 14, 16-18; iv. 11. Whether they 
hold fast their faith and the profession of it, and 
labour to improve the privileges bestowed upon 
them ; that is, whether they " make their calling and 
election sure." 2 St. Pet. i. 10. 

Are all the members of the Church then predes- 
tined to eternal felicity ? 

Yes ; but only on condition of their being led by 
the Holy Spirit. Heb. iii. 14. 

What advantage is there in our knowing that God 
has so predestined and elected us ? 

" The godly consideration of Predestination, and 
our Election in Christ, is full of sweet, pleasant, and 
unspeakable comfort." Rom. viii. 31-89. 

Are all the members of the Church entitled to this 
comfort % 

No : only " godly persons, and such as feel in 
themselves the working of the Spirit of Christ, mor- 
tifying the works of the flesh and their earthly mem- 
bers, and drawing up their minds to high and heavenly 
things." Rom. viii. 14-17, 28. 

Why are these the only persons entitled to this 
comfort 1 

Because they are the only persons who have any 
sufficient proof that they have improved the grace 
given to them. 



52 



CATECHISM ON THE ARTICLES. 



In what manner does the consideration of predes- 
tination comfort such persons ? 

" It doth greatly establish and confirm their faith 
of eternal Salvation to be enjoyed through Christ," 
and " doth fervently kindle their love towards God." 

What is meant by " curious and carnal persons T ' 

Persons who inquire into religion only to satisfy 
their curiosity, and at the same time live according 
to their natural desires and inclinations. 

What other mark have such persons 1 

They " lack the Spirit of Christ," 

What is to be understood by this phrase ? 

They have not the Spirit of Christ so dwelling in 
them as to be. governed by Him. 

What is the consequence when such persons " have 
continually before their eyes the sentence of God's 
Predestination T ' 

It becomes " a most dangerous downfall, whereby 
the Devil doth thrust them either into desperation, 
or into wretchlessness of most unclean living, no less 
perilous than desperation." 

What is desperation ? 

Giving up the hope of salvation. 

What is wretchlessness ? 

Recklessness or carelessness. 

How does the consideration of God's predestination 
produce this effect upon their minds ? 

They misunderstand the nature of predestination, 
and imagine that it signifies that God has destined 



ARTICLE XVIII. 



53 



some individuals to be saved, and others to be lost ; 
and feeling themselves not to be at peace with God, 
they are apt to think they are not of the elect, and so 
cannot be saved.. 

Is it safe for persons to suppose themselves spe- 
cially predestined by God, and then to take the 
promises of God to themselves % 

No : for " God's promises must be received in 
such wise, as they are generally set forth to us in 
Holy Scripture." 

How is that? 

They are addressed to classes of persons in general, 
and not to individuals ; and therefore we must see 
whether we have the marks of those to whom they 
were given. 

Is it right for persons to suppose, because they are 
God's elect people, therefore they are^empted from 
the ordinary rules of Christian duty 7 

No : " in our doings we must follow that will of 
God, which we have expressly declared to us in the 
Word of God." 

Article XYIII. 

What is the subject of the eighteenth Article ? 
" Of obtaining eternal Salvation only by the Name 
of Christ." 

What error is condemned in this Article % 
The opinion that " every man shall be saved by 
the Law or Sect which he professeth, so that he be 
5* 



54 



CATECHISM ON THE ARTICLES. 



diligent to frame his life according to that law, and 
the light of nature." 

What statement does the Article make in oppo- 
sition to this % 

" Holy Scripture doth set out unto us only the 
Name of Jesus Christ, whereby men must be saved." 

Quote a passage of Scripture asserting this. Acts 
iv. 12. 

How does this agree with St. Peter's words, that 
" in every nation he that feareth God and worketh 
righteousness is accepted with Him ?" Acts x. 35. 

St. Peter does not assert that any of these persons 
can be saved, except through the merits of Jesus 
Christ, 

How does St. Peter's assertion differ from the 
error condemned in this Article? 

The opinioJfcondemned in the Article is not that 
persons may be saved in the law or sect they pro- 
fess, through the merits and atonement of Christ, so 
that they live faithfully according to the light they 
have ; but that they may be saved by that law or 
sect, by following it and the law of nature. 

Why are those who hold this error "to be had 
accursed ?" 

1. Because they place v e very law or sect upon a 
footing of equality with the Gospel, and thus in effect 
affirm that the coming of Christ in the flesh was un- 
necessary ; 2. They make our individual profession to 
be the only test of truth, instead of the Word of God, 



ARTICLE XIX. 



55 



PART IV. 

What is the subject of the fourth division of the 
Articles % 

The Church and her ordinances. 
How many Articles does it comprise 1 
Eighteen, from the 19th to the 36th, inclusive. 

Article XIX. 

What is the subject of the nineteenth Article ? 
" The Church." 

Why is the phrase " visible Church" introduced ? 

To show that we are not speaking of those who 
are departed to their rest, nor of those whom God 
sees to be the only true members of His Church, but 
whom man cannot distinguish from the multitude of 
those who are only outwardly such. 

What description is here given of the visible 
Church 1 

It is " a congregation of faithful men, in which the 
pure Word of God is preached, and the Sacraments be 
duly ministered according to Christ's ordinance, in 
all those things that of necessity are requisite to the 
same." 

How is this expressed in the Latin % 

" Ccetus Fidelium^ the Body of the Faithful. 

Do we mean by " the visible Church" here the 



56 



CATECHISM ON THE ARTICLES. 



whole Church of Christ, or that part of it which is 
visible in any particular place ? 

The definition will apply to either one or the other. 

What seems to be the object of this description of 
the Church? 

To correct those accounts of the Church which 
make things necessary to its subsistence which are 
not really so, — such as communion with the see of 
Rome, &c. 

How does this appear to be the intention of the 
Article? 

Because similar statements are made in the Hom- 
ily for Whitsunday, and the object is stated to be to 
show that the Church of Rome has no exclusive claim 
to obedience. 

What is the meaning of the term u Congregation ?" 

A gathering together out of the world at large. 

What is meant by " faithful men V 

It means the same as Christians. 

Is this in accordance with Scriptural usage % 

Yes ; see Col. i. 2, where the whole Church of 
Colosse are addressed as " faithful.' 1 

What is " the pure Word of God ?" 

The doctrine of Holy Scripture as received and 
understood by the Church from the beginning. 
Gal. i. 8. 

What things are " of necessity requisite" to the 
ministration of the Sacraments % 

That they be ministered by those who have 



ARTICLE XIX. 



57 



received authority from Christ to minister them, and 

that they be ministered according to the form which 

He ordained. 

What is " requisite" to the form of baptism % 
That it be administered with water, in the Name 

of the Father, and of the Son, and of the Holy Ghost. 
What is "requisite" to the form of the Lord's 

Supper % 

That the elements of bread and wine be conse- 
crated in the appointed manner, to become spiritually 
the body and blood of the Lord, and be delivered to 
each communicant as such body and blood. 

Who are the proper ministers of the Sacraments ? 

Those persons in each Church who have been ap- 
pointed to administer them by authority derived 
from Christ through His Apostles. 

In what respect has " the Church of J erusalem 
erred?" 

In the person of Maximus, its bishop, who admit- 
ted Arius to communion, after he had been excom- 
municated by the council of Nice, without renouncing 
his heresy. 

What was his heresy % 

He taught that God the Son is not equal in nature 
to the Father. 

In what respect has " the Church of Alexandria 
erred V 

In the person of Dioscorus, its bishop, who coun- 
tenanced the heresy of Eutyches. 



58 



CATECHISM ON THE ARTICLES. 



What was that heresy ? 

That in Jesus Christ the human nature is swal- 
lowed up in the divine nature. 

In what respect has " the Church of Antioch 
erred T 

In the person of Paul of Samosata, its bishop, who 
taught that Jesus Christ was a mere man. 

In what respect has " the Church of Rome erred" 
in "faith V ' 

Not to mention any points in which she differs 
from the Church of England or the Church in the 
United States, her bishop Eleutherius countenanced 
Montanus, Liberius countenanced Arius, Zosimus fa- 
voured Pelagius, and Honorius was condemned by 
the sixth general council as a Monothelite. 

What was the heresy of Montanus % 

He professed that God had intrusted to him and 
to his associates a new dispensation of the Holy 
Spirit. 

What was the heresy of Pelagius ? 
See the ninth Article. 
What is a Monothelite ? 

One who teaches that Jesus Christ had no distinct 
will as man, His human will being swallowed up in 
the divine. 

Article XX. 

What is the subject of the twentieth Article % 
"The Authority of the Church." 



ARTICLE XX. 



59 



What Church is here spoken of? 
The whole visible Church and every branch of it. 
In what two matters has the Church authority % 
In rites and ceremonies, and in controversies of 
faith. 

What is its authority in the first case ? 
It has power to decree them. 

Show that this power is recognised in Holy Scrip- 
ture. 

1 Cor. xiv. 40. St. Paul recognised in the Church 
of Corinth the power to provide that " all things be 
done decently and in order which implies power to 
decree rites and ceremonies. 

What limit is there to this power % 

The Church " must not ordain any thing contrary 
to God's Word." 

What is the power of the Church in controversies 
of faith % 

To decide them, and " to enforce" the doctrines she 
decides upon " to be believed for necessity of Salva- 
tion." 

On what other functions of the Church is this au- 
thority founded ? 

On her being "the witness and keeper of Holy 
Writ." 

What do you mean by her being " a witness of 
Holy Writ?" 

That she testifies what is to be received as Holy 
Writ and what not. 



60 



CATECHISM ON THE ARTICLES. 



How does this affect the decision of controversies 
of faith ? 

As those controversies are chiefly decided by ap- 
peals to Holy Writ, the Church has authority by this 
means to determine the standard of appeal. 

How is the Church " a keeper of Holy Writ 

Inasmuch as she watches over the copies of it, to 
preserve them from corruption, and possesses author- 
ity to dispense the doctrine it contains to the people. 

How does this affect her authority in controversies 
of faith? 

She decides them by declaring the correct reading 
and true meaning of Holy Writ. 

What cautions is she bound to observe in so doing 1 

Not to ordain or decree any thing to be believed 
which is contrary to Scripture, not to expound one 
place of Scripture so as to make it repugnant to an- 
other, and not to enforce any thing to be believed for 
necessity of salvation, in addition to that which may 
be gathered from the Word of God. 

How does the Church enforce her authority ? 

By excluding from office or privilege those who 
refuse to comply with her rites and ceremonies, or 
who deny her doctrines. 

How are we to be informed of the , decisions or 
decrees of the Church % 

By universal custom, by universal agreement in 
doctrine, or by a formal decree of some general 
council, generally received in the Church. 



ARTICLE XXI. 61 

How must the private Christian ascertain these 
things ? 

Partly by his own observation, partly by the tes- 
timony of others, and in the first place that of the 
bishops and clergy of his own Church. 

But if it should appear to him that his own Church 
ordains things repugnant to Holy Writ, or expounds 
Scripture so as to make one passage contradict 
another, or requires things not revealed in Scripture 
to be believed as Articles of faith, how must he act % 

He must obtain better instruction, so far as God 
may place it in his power, to enable him to judge 
whether he is mistaken or not ; and, if not mistaken, 
whether any other Church has better claims on his 
allegiance. 

Article XXI. 

[What is the subject of the twenty-first Article ?* 

" The Authority of General Councils." 

What do you understand by general councils ? 

Councils composed of bishops assembled from all 
parts of the Church, and intended to act as represent- 
ative bodies for the whole. 

Have all general councils (so called) been strictly 
of this character % 

* The twenty-first Article "is omitted" from the Articles of the 
Church in the United States, " because it is partly of a local and civil 
nature, and is provided for, a3 to the remaining part of it, in other 
Articles."— Note, to the Title, in the Articles of the P. E. Church. 

It is thought best to retain the explanation, as it treats of matters of 
some importance. 

6 



62 



CATECHISM ON THE ARTICLES. 



No ; some have been composed of bishops repre- 
senting only portions of the Church. But the Article 
means all which were at that time commonly con- 
sidered general. 

How is the subject of general councils connected 
with the previous Article ? 

Because, until the Church was separated into East 
and West, she exercised her power in ordaining rites 
and ceremonies and her authority in controversies of 
faith, by means of general councils. 

What difficulty is there in procuring the assembling 
of general councils ? 

They " may not be gathered together without the 
commandment and will of princes." 

Why not % 

Because the bishops are the subjects of princes, and 
may not place themselves under the influence and 
power of foreign princes and foreign churches, with- 
out the consent of their own prince. 

Have general councils been usually summoned by 
the commandment and will of princes ? 

All councils having any title to be considered rep- 
resentative bodies for the universal Church have been 
so assembled. 

What difficulty is there as to the authority of gen- 
eral councils in deciding controversies of faith % 

That " they may err and sometimes have erred in 
tilings pertaining to God." w 

What reason is assigned for this in the Article ? 



ARTICLE XXI. 



63 



That " they be an assembly of men, whereof all 
be not governed by the Spirit and Word of God." 

Give some examples of general councils, as they 
were considered, which have erred in things pertain- 
ing to God. 

The second council of Ephesus approved the heresy 
of Eutyches ; the second council of Nicaea authorized 
the worship of images ; the council of Constance for- 
bade priests to administer the Holy Communion to 
the laity in both kinds. 

What conclusion does the Article draw from the 
fact of those errors of general councils % 

That " things ordained by them as necessary to sal- 
vation have neither strength nor authority, unless it 
may be declared that they are taken out of Holy 
Scripture." 

What things does the Article declare have neither 
strength nor authority, when ordained by general 
councils, unless taken out of Holy Scripture? 

Things ordained by them as necessary to salvation. 

Upon what principle does that decision rest % 

Upon that asserted in the sixth Article, that " Holy 
Scripture containeth all things necessary to salva- 
tion." 

In what sense are we to understand the words 
" unless it may be declared that they are taken out 
of Holy Scripture?" 

Unless it is "read therein, or may be proved 
thereby." See Article VI. 



64 



CATECHISM ON THE ARTICLES. 



What then is the use of the decisions of general 
councils in controversies of faith ? 

They assist us in understanding the judgment of 
the Church. 

Does the decision in this Article interfere with the 
authority of general councils in matters not of faith ? 

No : but it is restricted by Article XXXIV. 

Does the Church of England reject the decision of 
all general councils in matters of faith ? 

No : she recognises the first six general councils as 
" received and allowed of all men. 55 See Homily on 
Idolatry.] 

Article XXII. 

What is the title of the twenty-second Article ? 
" Of Purgatory. 55 

Is this the whole subject of the Article ? 

No : it treats of " the Romish Doctrine 55 on this 
and other subjects. 

What is meant by " Romish Doctrine T 5 

The doctrine commonly taught in the Church of 
Rome. 

On what particular subjects does the Article as- 
sert their doctrine to be wrong ? 

" Purgatory, Pardons, Worshipping and Adora- 
tion, as well of Images as of Relics, and also Invoca- 
tion of Saints. 55 

What does the Article say concerning their doc- 
trine on these subjects ? 



ARTICLE XXII. 



65 



That "it is a fond thing, vainly invented, and 
grounded upon no warranty of Scripture, but rather 
repugnant to the Word of God." 

What is meant by " a fond thing ?" 

A foolish thing. 

What is meant by saying that " it is grounded 
upon no warranty of Holy Scripture V 

That there is no part of Scripture which really sup- 
ports it. 

What is the Eomish doctrine concerning purga- 
tory'? 

That it is a place distinct from heaven and hell, 
where the spirits of persons go who are not hopelessly 
lost, but have not been fully purged from their sins 
here, and where their sins are purged away by suf- 
ferings. 

Show that this opinion is "repugnant to the Word 
of God." 

Rev. xiv. 13. " Those who die in the Lord rest 
from their labours." And in the parable of the rich 
man and Lazarus, there are only two places for the 
dead, one of happiness, the other of hopeless tor- 
ment. Moreover, " the blood of Jesus Christ cleans- 
eth us from all sin." 1 John i. 7. 

What is the Romish doctrine concerning pardons ? 

That the Pope has the power of remitting a por- 
tion of the pains of purgatory, and that such re- 
mission may be purchased w^ith money. 

Prove that this is contrary to the Word of God, 
6* 



66 



CATECHISM ON THE ARTICLES. 



In the parable of the rich man and Lazarus, none 
can pass from the place in which men are tormented 
to paradise. Moreover, remission of sins is " the 
gift of God," which "cannot be purchased with 
money." Acts viii. 20. 

What is the Eomish doctrine concerning the wor- 
shipping and adoration of images % 

That we ought to pay the same honours to the 
image of Christ or of any of his saints as to the origi- 
nal, and that we may pray towards the image. 

Prove this contrary to Scripture. 

The first is directly contrary to the second com- 
mandment, and the second is contrary to the spirit 
of it. 

What is the Romish doctrine concerning the wor- 
shipping and adoration of relics % 

That they are to be venerated, and that prayer 
may be made towards them. 

How is this contrary to the Word of God ? 

God hid the body of Moses to prevent the Israel- 
ites from paying homage to it. 

What is the Romish doctrine concerning the invo- 
cation of saints ? 

That prayer may be addressed to those saints who 
are supposed to have gone to heaven immediately 
after death. , 

Prove it contrary to the Word of God. 

It prevents multitudes from having habitual re- I 
course to the intercession of Jesus Christ, which we 



ARTICLE XXIII. 



67 



are taught in Scripture was one great end of His 
incarnation. See Heb. iv. 15, 16. 

In what other respect is it contrary to the Word 
of God 1 

It supposes that the saints departed know the 
hearts of men, which is the attribute of God only. 
1 Kings viii. 39. 

Article XXIII. 

What is the subject of the twenty-third Article ? 

"Ministering in the Congregation." 

What do you understand by ministering? 

" Public preaching, or ministering the Sacraments." 

What do you understand by the congregation £ 

Not any particular assembly, but the Church of 
Christ generally. 

What do you understand by "ministering the 
Sacraments V 9 

Giving or dispensing them to the people. 

What is required before it is lawful for a person 
to " take upon him the office of public preaching, or 
ministering the Sacraments V 

He must " be lawfully called and sent to execute' 9 
that office. 

Why is that necessary 1 

Because in so doing he is acting as the steward or 
ambassador of Christ; and it cannot be right to 
undertake to act as such without a lawful commis- 
sion. 



68 



CATECHISM ON THE ARTICLES. 



How do you prove that this is the character he 
assumes % 

Titus i. 7 ; 2 Cor. v. 20. 
Give a farther reason. 

Because St. Paul has laid down rules for choosing 
those who were to minister in the congregation, which 
would have been superfluous if men might take the 
office upon them without lawful authority. See 1 
Tim. iii. 2-4; iv. 14; Tit. i. 5-9. 

What persons " ought we to judge lawfully called 
and sent" to execute the office of ministers ? 

" Those who are chosen and called to this work by 
men who have public authority given unto them in 
the congregation, to call and send ministers into the 
Lord's vineyard." 

What is meant by " the Lord's vineyard ?" 

" The Congregation," that is, the Church at large. 

Who are the " men who have public authority 
given unto them in the Congregation to send Ministers 
into the Lord's vineyard V } 

The bishops of the Church. 

How do we know that this is the meaning of the 
Article ? 

Because the service for the Ordination of ministers 
declares that no man shall be accounted for a lawful 
minister, unless he be called and admitted thereto 
according to that service, or has been already or- 
dained by a bishop. 

How does that prove that, the bishops are the 



ARTICLE XXIII. 



69 



men who have public authority given them to 
ordain % 

Because the service does not allow any to be or- 
dained except by a bishop. 

Why is the office confined to the bishops % 

Because they are the only ministers who have ever 
received authority to ordain : and a person can never 
possess authority to ordain others to be stewards and 
ambassadors of Christ, unless he has received it from 
Christ and His Apostles. 

How do we know that the bishops have received 
this authority % 

Because in the Church of England and in many 
other Churches, we can tell from the records, who 
ordained almost every bishop one after another, up 
to the very Apostles themselves. 

And how is it, where you cannot trace them up in 
this way % 

It has always been the known rule that no bishop 
could be made, except in public, nor without be- 
ing ordained by those who were bishops before 
him. 

In what manner does a bishop call and send men 
to execute the office of ministers 1 

He lays his hand on their heads and prays to God 
for them, and then in the Name of God gives them 
the power of " forgiving and retaining sins" together 
with authority to preach God's holy Word and to 
administer the Sacraments. 



70 



CATECHISM ON THE ARTICLES. 



Have all ministers equal authority to administer 
the Sacraments ? 

No: there are two orders, priests and deacons, 
under bishops ; and the deacon can only administer 
Baptism in the absence of the priest, and assist the 
priest in administering the Sacrament of the Lord's 
Body and Blood, but not solemnize it himself. 

x\rticle XXIV. 

What is the subject of the twenty-fourth Article 1 
" Speaking in the Congregation." 
What kind of speaking is meant ? 
" Public prayer or ministering the Sacraments." 
What does the Article say upon this subject ? 
That it is requisite to speak " in such a tongue as 
the people understandeth." 
For what reason? 

Because " it is plainly repugnant to the Word of 
God and the custom of the Primitive Church" to do 
otherwise. 

Prove that it is repugnant to the Word of God. 

1 Cor. xiv. 9, 16, 19. St. Paul condemns the 
practice of praying in a language unknown to the 
congregation. 

Show that it is repugnant to the practice of the 
Primitive Church. 

Even those who do the contrary acknowledge this 
to be the fact. 



ARTICLE XXV. 



71 



What necessity was there for making any state- 
ment on this subject? 

Because before the Reformation it was the custom 
of the Church in England to celebrate divine service 
in Latin. 

How came that to be the case? 

Because at one time Latin was the only written 
language in the west of Europe. 

Article XXV. 

What is the subject of the twenty-fifth Article ? 
" The Sacraments." 

What two kinds of Sacraments are treated of in 
this Article 1 

" Sacraments ordained of Christ," and " those five, 
commonly called Sacraments." 

What is the nature of the " Sacraments ordained 
of Christ in the Gospel ?" 

They are "not only badges or tokens of Christian 
men's profession, but rather sure witnesses and effect- 
ual signs of grace and God's good will towards us." 

What Sacraments answer to this description ? 

" Baptism, and the Supper of the Lord." 

What then does the Article assert respecting Bap- 
tism and the Lord's Supper ? 

1. That they are badges or tokens of our Christian 
profession ; 

2. That they are sure witnesses and effectual signs 
of God's grace and good will towards us. 



72 



CATECHISM ON THE ARTICLES. 



In what manner are these signs of God's good will 
effectual ? 

" He works invisibly by them in us, and not only 
quickens our faith in Him, but also strengthens and 
confirms it." 

What is meant by quickening our faith ? 

Bringing it to life ; or, infusing new life. See 
1 Pet. iii. 18 ; Eph. ii. 1, 5. 

Which are the " five commonly called Sacra- 
ments T 

" Confirmation, Penance, Orders, Matrimony, and 
Extreme Unction." 

Are these five now commonly called Sacraments ? 

Not in the Church in England or the United 
States. 

When were they commonly so called ? 

At the time when the Articles were first drawn 
up, that is, at the Reformation ; and before that 
period. 

In what respect do " those five" differ from " the 
Sacraments of the Gospel ?" 

Some of them " have grown of the corrupt follow- 
ing of the Apostles," and others " are states of life 
allowed in the Scriptures, but yet have not any 
visible sign or ceremony ordained of God." 

Which of them " have grown of the corrupt fol- 
lowing of the Apostles T 

Confirmation, Penance, Extreme Unction. 

In what sense can Confirmation be said to have 



ARTICLE XXV. 



73 



grown out of the corrupt following of the Apos- 
tles % 

In the manner in which it was administered in the 
Church of England before the Reformation. 

What was there corrupt about it 1 

The original sign or ceremony of laying on of 
hands was discontinued, and anointing with ointment 
used in the place of it. 

In what sense did Penance " grow out of a corrupt 
following of the Apostles V 

Because it w r as used in a manner they never in- 
tended. 

What was the nature of the Penance they or- 
dained ? 

Exclusion from the communion of the Church, on 
account of very great sins, until restored by compe- 
tent authority, after having given sufficient evidence 
of repentance. 

What corruption had been made in it ? 

Confession of sins to a priest and submission to 
such penalties as he imposed were made essential to 
communion, even when persons had not fallen into 
any great sin. 

How has the Church of England acted in regard to 
confirmation and penance ? 

She has restored them more nearly to the custom 
of the Primitive Church. 

Does it therefore follow that they are raised to 
the rank of Sacraments ? 

7 



74 



CATECHISM ON THE ARTICLES. 



No : they are excluded by the definition contained 
in the Catechism, because they are not " generally 
necessary to salvation." 

In what respect did Extreme Unction " grow out 
of a corrupt following of the Apostles ?" 

It was applied to a totally different purpose from 
the anointing appointed by the Apostles. 

How so ? 

The anointing practised under the sanction of the 
Apostles was for the restoration of sick persons to 
health, and for the forgiveness of their sins ; but 
Extreme Unction is for persons at the point of death, 
and only for their spiritual benefit. See St. James 
v. 14, 15. 

What is meant by " orders ?" 

The condition or state of a minister of the Church, 
whether bishop, priest, or deacon. 

What is meant by calling it and matrimony 
" states of life allowed in the Scriptures V 

That the Scriptures authorize persons to marry 
and to be admitted to Holy Orders. 

In what respect are orders and matrimony inferior 
to Baptism and the Lord's Supper ? 

They " have not any visible sign or ceremony or- 
dained of God." 

For what uses were " the Sacraments" not or- 
dained ?* 

* " The Sacraments" here means the elements of the Eucharist only. 
See Britten's Sacramental Articles, pp. 94-101. 



ARTICLE XXVI. 



75 



" To be gazed upon and carried about." 
Why is this mentioned ? 

Because at the time of the Reformation, instead of 
M taking and eating," many persons thought it enough 
to be spectators at the celebration of the Holy Eu- 
charist in church, or on the processions that were 
observed in honour of it. 

In what persons have " the Sacraments" " a whole- 
some effect or operation V 

u In such as worthily receive them." 

What is their effect upon those who " receive them 
unworthily V 

" They purchase to themselves damnation," i. e., 
they remain under God's condemnation until they 
repent*. 

Article XXVI. 

What is the subject of the twenty-sixth Article % 

" The Unworthiness of Ministers." 

What is meant by their unworthiness % 

Their not living in such a way as God expects His 
ministers to live in. 

How does it come that there are unworthy minis- 
ters % 

Because " in the visible Church the evil are always 
mingled with the good, and therefore sometimes the 
evil have chief authority in the Ministration of the 
Word and Sacraments." 



76 



CATECHISM ON THE ARTICLES. 



Ought we not to refuse the ministry of unworthy 
ministers ? 

No : " we may use their ministry, both in hear- 
ing the Word of God and in receiving the Sacra- 
ments." 

On what ground are we justified in so doing ? 

Because they do these things " not in their own 
name, but in Christ's, and do minister by His com- 
mission and authority." 

Give an instance of Christ Himself appointing one 
to the ministry, knowing that he would prove un- 
worthy. 

Judas the traitor. 

But shall we derive any benefit from the ministry 
of wicked men % ^ 

Yes ; if we ourselves be desirous of God's grace : 
for " the effect of Christ's ordinances is not taken 
away by their wickedness nor is " the grace of 
God's gifts diminished," if we "receive the Sacra- 
ments rightly and with faith. 55 

How is this explained % 

Because the Sacraments are " effectual, because of 
Christ 5 s institution and promise." 

But ought unworthy ministers to remain in the 
exercise of the work of their ministry % 

By no means ; it belongs to the discipline of the 
Church that inquiry should be made concerning evil 
ministers, and that they should be accused by those 
that have knowledge of their offences. 



ARTICLE XXVII. 



77 



What order does the Church of England take for 
such inquiry 1 

It is the office and practice of the bishops to make 
such inquiry at their visitations. 

In what manner can they be informed of their 
offences % 

The churchwardens are bound to make report on 
such subjects at the bishop's visitation.* 

And if the ministers be found to be evil men, what 
ought to be the consequence 1 

" Being found guilty," the discipline of the Church 
requires that they should " be deposed." 

What are we to understand by being deposed % 

That they should be degraded from the office of 
the ministry, either for a time or altogether. 

By whom may this be done ? 

By the authority of the bishop in accordance with 
the laws of the Church. 

Article XXVII. 

What is the subject of the twenty-seventh Article ? 
" Baptism." 

What is the first thing asserted in the Article con- 
cerning Baptism % 

That it is "a sign of profession, and mark of di£ 

* The Church in the United States provides in her canons respecting 
the "offences for which the ministers shall be tried and punished," 
and the way in which this shall be done. 

7* 



78 



CATECHISM ON THE ARTICLES. 



ference, whereby Christian men are discerned from 
others that be not christened." 

What is meant by being christened £ 

Being made Christians. 

Why is Baptism the mark of difference between 
Christians and those who are not so % 

1. Baptism is the outward sign by which we pro- 
fess ourselves Christians ; and, 

2. A man cannot be a Christian except through the 
favour of God ; which is signified by Baptism. 

What is meant by saying that it is " not only a 
sign of profession," &c. ? 

That it is something more. 

Why was it . necessary to state this ? 

Because there were some who denied that it was 
any thing more. 

What then is it in addition ? 

It is " an effectual sign of Regeneration or New- 
Birth." 

Why do we all need regeneration ? 

Because we are all born in sin, and are conse- 
quently under God's displeasure. See Article IX. 

In what way is Baptism a sign of regeneration ? 

" They that receive Baptism rightly are by it, as 
by an instrument, grafted into the Church and 
" the promises of forgiveness of sin, and of our adop- 
tion to be sons of God by the Holy Ghost, are visibly 
signed and sealed." 

Why are we to conclude that these benefits are 



ARTICLE XXVII. 



79 



actually conveyed to those who are rightly bap- 
tized? 

1 . Because it is the effect of an instrument, signed 
and sealed, to convey the benefits engaged by it ; 
and, 

2. Because Sacraments are in their nature " sure 
witnesses and effectual signs, by which God doth 
work invisibly in us." 

What further benefit may be expected in Baptism ? 

" Faith is confirmed, and Grace increased by virtue 
of prayer unto God." 

What does the Article declare hi regard to " the 
Baptism of young Children f 

That it " is in any wise to be retained in the 
Church." 

What facts does this declaration imply % 

That the baptism of infants was the established 
custom of the Church, and that some persons were 
desirous that it should not be retained. 

Who were those persons % 

The Anabaptists. 

What is the meaning and origin of their name ? 

It signifies that they repeated baptism; that is, they 
baptized again at adult age those who had been bap- 
tized in infancy. 

Why should Infant Baptism be retained in the 
Church 1 

Because it is " most agreeable with the institution 
of Christ." 



80 



CATECHISM ON THE ARTICLES. 



How are we assured of this % 

1. Because the Church practised it from the very 
beginning, which she would not have done, if it had 
not been agreeable to Christ's institution. 

2. Because the benefits of it are such as infants 
need and are capable of. 

Why do infants need to be ingrafted into the 
Church ? 

Because out of it there is no promise of salvation. 

Why do they need remission of sins % 

Because they are born in original sin. 

Why do they need the gift of the Holy Ghost ? 

In order that from the very first their flesh may 
be controlled by the Spirit. 

How do we know that infants are capable of being 
grafted into the Church and receiving remission of 
sins ? 

Because they had both in circumcision. 

How do we know that they are capable of re- 
ceiving the Holy Ghost ? 

Because John the Baptist was filled with the Holy 
Ghost from his mother's womb. 

Article XXVIII. 

What is the subject of the twenty-eighth Article % 
" The Lord's Supper," or the Holy Eucharist. 
What is the first thing the Article declares con- 
cerning it ? 



ARTICLE XXVIII. 



81 



That it " is a sign of the love that Christians ought 
to have among themselves one to another." 
How is it so 1 

Because they all partake together of the same 
food. 

Show that this is intended to be the meaning of it. 

1 Cor. x. 19, compared with xii. 26. St. Paul 
teaches those who communicate herein that, inas- 
much as they " are all partakers in that one bread," 
they are " one body ;" and that in a body " if one 
member suffer, all the members suffer with it, or if 
one member be honoured, all the members rejoice 
with it." 

How does this answer to the account of Sacraments 
in Article XXV. that they are " tokens of Christian 
men's profession f 

Christians profess to be parts of the same body, 
and children of the same Father. 

But what is this Sacrament besides and beyond 
this? 

It is " a Sacrament of our redemption by Christ's 
death." 

In what sense is the word Sacrament here used ? 

To signify " an effectual sign" of divine appoint- 
ment. See Article XXV. It is therefore a memo- 
rial of the sacrifice of Christ's death, effectual to our 
redemption. Compare 1 Cor. xi. 26 ; Gal. iii. 1. 

What then is the effect of the Sacrament on those 
who rightly partake in it ? 



CATECHISM ON THE ARTICLES. 



" To such as rightly, worthily, and with faith, re- 
ceive the same, the Bread which we break is a par- 
taking of the Body of Christ ; and likewise the Cup 
of Blessing is a partaking of the Blood of Christ." 

Prove from Holy Writ that it is so. 

1 Cor. x. 16. 

How then is this Sacrament effectual to our re- 
demption ? 

Because receiving Christ we receive all the benefits 
of His passion. 

Is Christ then received in the Holy Sacrament ? 

He is verily and indeed " given, taken, and re- 
ceived by the faithful." 

What kind of receiving do you call this ? 

A real, spiritual, not a carnal receiving. 

Would it be more real if it were carnal instead of 
spiritual ? 

No : spiritual things are more real than things 
which we see. 

What is " transubstantiation ?" 

The supposed change of the substance of the bread 
in the sacrament into the substance of the Flesh of 
our Lord, and the change of the substance of the wine 
into the substance of His Blood, although the appear- 
ance and other outward qualities of the. bread and 
wine still remain. 

Why was it necessary to make any statement on 
this subject ? 

Because at the Eeformation it was commonly sup- 



ARTICLE XXVIII. 



83 



posed that transubstantiation really took place in the 
Lord's Supper. 

What does the Article assert with regard to this 
opinion % 

1. It " cannot be proved by Holy Writ f 

2. It " is repugnant to the plain words of Scrip- 
ture f 

3. It " overthroweth the nature of a Sacrament ;" 

4. It " hath given occasion to many superstitions." 
How can the opinion of transubstantiation be said 

to be repugnant to the plain words of Scripture % 

Matt. xxvi. 29 ; 1 Cor. xi. 26-29. Our Lord calls 
the wine "the fruit of the vine" in speaking of the 
Apostles' drinking it ; and St. Paul, in speaking of 
the Holy Sacrament, repeatedly calls it " eating bread 
and drinking of the cup." 

How can it be said to overthrow the nature of a 
Sacrament ? 

Because in a Sacrament a sign is requisite ; but if 
the bread and wine be actually changed into the sub- 
stance of the Body and Blood of the Lord, the sign no 
longer exists to be partaken of. 

But are the bread and wine in the Lord's Supper 
nothing but common bread and wine ? 

They are much more than this ; for in and by 
them the Body and Blood of Christ are " given" by 
the priest to each communicant, and " taken and 
eaten" by him. 

How can they be so given, taken and eaten ? 



84 CATECHISM ON THE ARTICLES. 

" After a heavenly and spiritual manner." 
By what means can we receive and eat the Body 
of our Lord in this heavenly and spiritual manner ? 
By faith. 

Show that this is the doctrine of the Scripture. 

St. John vi. 47, 54. Our Lord promises eternal 
life equally to those who believe in Him, and to those 
who eat His Flesh and drink His Blood. 

Why is faith the means of this spiritual eating ? 

Because it is the soul which feeds on the Body and 
Blood of our Lord, whilst the body feeds on the out- 
ward signs. 

What is the last assertion in the Article ? 

" The Sacrament of the Lord's Supper was not by 
Christ's ordinance reserved, carried about, lifted up, 
or worshipped." 

Does any one deny this ? 

No : the ancient customs of the Church prove it. 
What does the Church wish us to derive from this 
assertion % 

That as it is wrong to worship the Sacrament, so it 
was better to give up the custom of reserving and 
carrying it about, which had led to such a " supersti- 
tious" use. 

Article XXIX. 

What is the subject of the twenty-ninth Article % 
" The Wicked, which eat not the Body of Christ 
in the use of the Lord's Supper." 



ARTICLE XXX. 



85 



Why was it necessary to make this denial % 
Because those who believed in transubstantiation 
believed that the wicked were partakers. 
Why cannot they be % 

Because they are " void of a lively faith," and con- 
sequently have not the means of being " partakers of 
Christ." 

What is the whole extent to which wicked people 
partake of Christ in the Sacrament ? 

St. Augustine saith, " that they carnally and visibly 
press with their teeth the Sacrament of the Body and 
Blood of Christ." 

What effect has this partaking upon them % 

They " eat and drink the sign of so great a thing 
to their condemnation." 

Show that this is the doctrine of Holy Scrip- 
ture. 

1 Cor. xi. 29. 

Article XXX. 

What is the title of the thirtieth Article % 
" Of both Kinds." 
What is meant by this % 
" Both parts" of the Holy Sacrament. 
"What does the Article say upon this subject ? 
That " the Cup of the Lord is not to be denied to 
the Lay-people." 

Who are the lay-people ? 
All persons except clergymen. 

8 



86 



CATECHISM ON THE ARTICLES. 



Why was it necessary to say that the cup of the 
Lord is not to be denied to them % 

Because when the Reformation began they were 
not allowed to partake of it. 

How did this happen % 

It arose from superstitious veneration for the sacred 
elements, as supposing some portion of the conse- , 
crated wine might be spilled from the chalice, in 
administering it to them. 

Why should not the cup be denied to lay-people ? 

Because " by Christ's ordinance and commandment, 
both parts of the Sacrament ought to be ministered 
to all Christian men alike." 

How does that appear % 

Because our Lord appointed the cup to be partaken 
of in the same manner as the bread ; and St. Paul, 
in writing to the Corinthians, makes no difference be- 
tween the two, although writing to the whole Church. 

Give a further reason. 

Because our Lord appointed each of the elements 
by consecration to communicate a particular blessing, 
and therefore those who deny the cup to lay -people 
deprive them, so far as lies in their power, of a por- 
tion of the benefit of the Sacrament. 

Article XXXI. 

What is the subject of the thirty-first Article ? 
"The one Oblation of Christ finished upon the 
Cross." 



ARTICLE XXXI. 



87 



What is the meaning of oblation f 
Offering. 

What does the Article teach upon this subject % 

That " the Offering which Christ once made upon 
the Cross is the perfect redemption, propitiation, and 
satisfaction, for all the sins of the whole world, both 
original and actual and that " there is no other 
satisfaction for sin, but that alone." 

What must we understand by saying that the of- 
fering of Christ is a redemption ? 

That His life was paid as a price to redeem man- 
kind from everlasting death. 

What is meant by saying that it is a propitiation ? 

That it is the means of reconciling man to God. 

And by speaking of it as a satisfaction ? 

That it makes amends for all the sin of all men. 

What occasion was there for the protestation made 
in these words of the Article ? 

Because there was a prevalent opinion that every 
time the priest celebrated the Eucharist, he " offered 
Christ again in sacrifice for the quick and the dead, 
so that they hereby have remission of pain and 
guilt." 

Prove that the sacrifice of Christ cannot be re- 
peated. 

Hebrews x. 11-14, 18. St. Paul expressly teaches 
that the sacrifice of Christ differed from those of the 
Jewish priesthood in this respect, that " by His one 
offering He hath perfected for ever them that are 



88 



CATECHISM ON THE ARTICLES. 



sanctified," and that there is therefore now " no more 
offering for sin." 

What then are the " sacrifices of Masses" spoken 
of in the Article % 

u Mass" means the Holy Eucharist ; and it was 
supposed that the priest was able to make it avail- 
able for the sins of any particular person he chose ; 
and consequently many thought they could be for- 
given their si-ns by merely " hearing mass and being 
blessed with the chalice ;" and persons paid priests 
for celebrating the mass for the remission of the pain 
and guilt of their departed friends. 

Why are these practices called " fables ?" 

Because they rest upon no solid foundation. 

Why " blasphemous V 

Because they have a tendency to lessen in men's 
minds the value of the atonement which Christ made. 

Why are they called " dangerous deceits ?" 

Because there was found to be danger of their de- 
ceiving men, by leading them to suppose that they 
could be delivered from punishment by the sacrifice 
of the mass, without any repentance. 

Why then is Christ called our great High Priest now ? 

Because He pleads the merits of the one Sacrifice 
of the Cross before His Father in heaven. Hebrews 
vii. 24, 25. 

When does He do this especially ? 

When we celebrate the Sacrament of our redemp- 
tion. 



ARTICLE XXXII. 



89 



Article XXXII. 

What is the subject of the thirty-second Article? 

" The Marriage of Priests." 

What does it teach in regard to their marriage ? 

That " it is lawful for them, as for all other Chris- 
tian men, to marry at their own discretion, as they 
shall judge the same to serve better to godliness." 

Why was it necessary to make this declaration % 

Because for several centuries the Church had for- 
bidden persons in holy orders to marry, and required 
them to " vow the estate of single life" before she 
would admit them to holy orders. 

Upon what ground does the Article declare it 
lawful for the clergy to marry % 

Because " they are not commanded by God's Law, 
either to vow the estate of single life, or to abstain 
from marriage." 

Is there any one who denies this ? 

No. 

Upon what ground then does the Church of Rome 
now require celibacy from the clergy % 

Because she thinks celibacy a holier state than 
marriage, and chooses to require that state from her 
clergy. 

May not a law of the Church make it a duty to 
abstain from that which would otherwise be law- 
ful? 

8* 



90 



CATECHISM ON" THE ARTICLES. 



Undoubtedly, except some great evil is likely to 
follow from the prohibition. 

How does it appear that it is dangerous to forbid 
the clergy from marrying ? 

Because our Lord speaks of the power of living in 
celibacy as a special divine gift to individuals, (St. 
Matt. xix. 12, 13,) but what could scarcely be ex- 
pected in an entire class of men. 

Does the Article give the clergy an unlimited au- 
thority to marry at their discretion % 

No : it authorizes marriage only " as they shall 
judge the same to serve better to godliness." 

What is the custom in the Greek Church ? 

The ordinary parochial clergy are allowed to marry, 
but Bishops and confessors are taken from the un- 
married clergy. 

Article XXXIII. 

What is the subject of the thirty-third Article ? 
" Excommunicate Persons." 

What do you mean by an excommunicate per- 
son? 

" That person which, by open denunciation of the 
Church, is rightly cut off from the unity of the 
Church." 

What do you understand by " open denunciation 
of the Church V? 

An open publication made from the altar by the 
priest, upon the authority of the bishop, that he has 



ARTICLE XXXIII. 



91 



passed upon any particular person the sentence of 
excommunication. 

Who has authority to pass the sentence of excom- 
munication % 

The bishop of the diocese, or a judge deputed by him. 
Why is this publication called the denunciation of 
the Church 1 

Because it is done by those whose authority so to 
do the Church has always recognised. 

What do you mean by " rightly cut off?" 

Cut off for some great sin, and after proper trial 
by the bishop or those appointed for the purpose. 

What is meant by being " cut off from the unity 
of the Church?" 

Being separated from the communion and society 
of the Church, so as no longer to be reckoned to 
belong to it. 

What does the Article say of such a person ? 

That he is " to be taken of the whole multitude of 
the faithful, as a Heathen and Publican." 

What is meant by " the whole multitude of the 
faithful V ' 

The whole body of Christians. 

In what manner is he to be treated ? 

He is " to be avoided." 

How long is he to be so treated ? 

" Until he be openly reconciled by penance, and 
received into the Church by a Judge that hath au- 
thority thereunto." 



92 



CATECHISM ON THE ARTICLES. 



What do you understand by " penance 1" 
Such outward exercise of penitence as may satisfy 
the Church. 

What do you understand by being " reconciled by 
penance fl 

Reconciled to the Church by the discharge of the 
penalties imposed. 

What is the effect of being so reconciled? 

That the persons are received back into the 
Church. 

By whom are they so received ? 
" By a Judge that hath authority" to receive them 
back again. 

From whence must he receive his authority ? 

From the bishop of the diocese. 

What is the chief mark of their being received 
again into the Church % 

They are allowed to partake of the Holy Com- 
munion. 

Article XXXIV. 

What is the subject of the thirty-fourth * Article 1 
" The Traditions of the Church. 55 
What is here meant by the traditions of the 
Church ? 

Its customs of a ceremonial nature. 
What does the Article declare respecting them % 
That " it is not necessary that they should be in 
all places one, or utterly alike. 55 



ARTICLE XXXIV. 



93 



What occasion was there for making this declara- 
tion 1 

Because the Court of Rome endeavoured to bring 
all Churches to use the same customs and ceremonies. 

What ground is stated for this declaration ? 

" At all times they have been diverse 5" and con- 
sequently they " may be changed according to the 
diversities of countries, times, and men's manners." 

What caution must be observed in changing such 
traditions % 

" That nothing be ordained against God's Word." 

Since traditions may be changed, is it lawful for 
any individual to depart from them at his discretion ? 

No : provided they be " ordained and approved 
by common authority," and " not repugnant to the 
Word of God." 

What is meant by " common authority 1 W 

The general authority of the Church, expressed in 
an authorized manner. 

What is that authorized manner in the Church of 
England ? 

The convocation of the bishops and clergy, with 
the sanction of the sovereign. 

What is that authorized manner in the Church in 
the United States 1 

The General Convention of the Church, in which 
the Bishops and Delegates of the clergy and laity are 
duly assembled. 

What is said in the Article respecting those, who, 



94 



CATECHISM CN THE ARTICLES. 



" through their own private judgment, willingly and 
purposely, do openly break" such traditions ? 

That they " ought to be rebuked openly." 

On what grounds ? 

Because they offend " against the common order 
of the Church, and hurt the authority of the Magis- 
trate, and wound the consciences of weaker brethren." 

Do all these reasons apply in all Churches ? 

No : the second does not apply in countries where 
the civil rulers do not uphold the laws of the Church. 

How are the consciences of weaker brethren wound- 
ed by such conduct ? 

They learn to break the laws of the Church, by 
seeing others do it. 

If individuals may not break the traditions of the 
Church, who may change them ? 

" Every particular or national Church hath au- 
thority to ordain, change, and abolish, Ceremonies and 
Eites of the Church." 

May such Churches abolish any ceremonies they 
think proper ? 

The Article merely asserts that they may change 
or abolish such as are " ordained only by man's au- 
thority." 

In so doing what caution must be observed ? 
" That all things be done to edifying." 
Who is to be judge of this ? 
Those who are in authority in the Church. 



ARTICLE XXXV. 



95 



Article XXXV. 

What is the subject of the thirty-fifth Article 1 
" The Homilies." 

What do you understand by the Homilies % 

Two books of discourses or sermons, published in 
England, in the reigns of King Edward the Sixth and 
Queen Elizabeth, by public authority, and appointed 
to be " read in Churches by the Ministers." 

What was the occasion of their publication % 

The clergy for the most part were very ignorant, 
and unfit to teach the people themselves, and there- 
fore books of instruction were provided for them. 

What is said respecting these Homilies ? 

That they " contain a godly and wholesome Doc- 
trine, and necessary for these times." 

For what times ? 

For the tirles in which they were drawn up. 
Why were they particularly suited for those times ? 
Because they opposed the prevalent errors. 
Does this declaration pledge the Church to every 
statement contained in the Homilies % 

No : only to the general course of doctrine. 
Give the names of the Homilies in the first book. 

1. A fruitful exhortation to the reading of Holy 
Scripture. 

2. Of the Misery of all Mankind. 

3. Of the Salvation of all Mankind, 



96 



CATECHISM ON THE ARTICLES. 



4. Of the true and lively Faith. 

5. Of good Works. 

6. Of Christian Love and Charity. 

7. Against Swearing and Perjury. 

8. Of the declining from God. 

9. An Exhortation against the Fear of Death. 

10. An Exhortation to Obedience.' 

11. Against Whoredom and Adultery. 

12. Against Strife and Contention. 

Give the names of the Homilies in the second book. 

1. Of the right Use of the Church. 

2. Against Peril of Idolatry. 

3. Of repairing and keeping clean of Churches. 

4. Of good Works : first of Fasting. 

5. Against Gluttony and Drunkenness. 

6. Against Excess of Apparel. 

7. Of Prayer. 

8. Of the Plan and Time of prayer. 

9. That Common Prayer and Sacraments ought 
to be ministered in a known tongue ; or, as it is in 
the Book of Homilies, of Common Prayer and Sac- 
raments. 

10. Of the reverend Estimation of God's Word ; 
or, An Information of them which take offence at 
certain places of Holy Scripture. 

11. Of Alms-doing ; or, of alms-deeds. 

12. Of the Nativity of Christ. 

13. Of the Passion of Christ ; (the book adds) for 
Good Friday. 



ARTICLE XXXV. 



97 



14. Of the Resurrection of Christ ; (the book adds) 
for Easter Day. 

15. Of the worthy receiving of the Sacrament of 
the Body and Blood of Christ. 

16. Of the Gifts of the Holy Ghost ; or, an Homily 
concerning the coming down of the Holy Ghost, for 
Whitsunday. 

17. For the Eogati on-day s ; or, an Homily for 
Rogation week. 

18. Of the State of Matrimony. 

19. Against Idleness. 

20. Of Repentance, (the book adds) and true Rec- 
onciliation to God. 

21. Against Rebellion; or, an Homily against Dis- 
obedience and wilful Rebellion. 

Why cannot the Church be supposed to be pledged 
to every statement in the Homilies ? 

1. Because they are not drawn up with the care- 
fulness of doctrinal treatises ; 

2. Because they are occasionally at variance with 
the Articles ; 

3. Because they are occasionally inconsistent with 
each other. 

What particular Homily has special authority in 
matter of doctrine ? 

That on " the Salvation of all Mankind. 
Why so ? 

Because it is specially referred to in the eleventh 
Article. 

9 



98 



CATECHISM ON THE ARTICLES. 



On what grounds does the Church in the United 
States receive this Article ? 

Because it considers the Book of Homilies " to be 
an explication of Christian doctrine and instruction 
in piety and morals." 

What parts of the Homilies are considered as 
inapplicable to the circumstances of the Church in 
America ? 

All those which have " references to the constitu- 
tion and law^s of England." 

What is said of the order for reading the Homilies 
in Churches % 

It is suspended. 

Until when % 

" Until a revision of them may be conveniently 
made." 

Why is a revision necessary % 
In order to clear them from obsolete words and 
phrases and from local references. 

Article XXXVI. 

What is the subject of the thirty-sixth Article ? 
" The Consecration of Bishops and Ministers." 
Whom do you understand under the name of 
bishops % 

Archbishops likewise. 

And whom under the name of ministers ? 

Priests and deacons; • 



ARTICLE XXXVI. 



99 



What is the consecration of priests and deacons 
called % 

" Ordering" or ordaining. 

How has the Church in the United States provided 
for the consecration and ordination of her bishops 
and ministers % 

By the book " set forth by the General Convention 
of this Church in 1792." 

What does the Article declare concerning those 
who have been or shall be consecrated or ordered 
according to the rites of that book % 

That " they be rightly, orderly, and lawfully con- 
secrated and ordered." 

On what ground is this asserted % 

1. Because that book " doth contain all things ne- 
cessary to such Consecration and Ordering ;" 

2. Because it contains nothing " that is of itself 
superstitious and ungodly." 

What things are necessary to the consecration of 
a bishop in the United States % 

That he be consecrated by at least three bishops, 
one orderly presiding, and the other bishops present 
joining with him in laying on of hands. 

What things are necessary to the ordination of a 
priest ? 

That it be done by a bishop, other priests laying 
on their hands likewise. 

What is necessary to the ordering of a deacon 1 



100 CATECHISM ON THE ARTICLES. 

That it be done by the laying on of the hands of a 
bishop. 

How does it appear that this is all that is neces- 
sary ? 

Because such was the practice of the Primitive 
Church. 



ARTICLE XXXVII. 



101 



PART V. 

What is the subject of the Articles contained in 
the fifth division 1 

The civil duties of the members of the Church. 

What Articles does it contain ? 

The thirty-seventh, thirty-eighth, and thirty-ninth. 

Article XXXVII. 

What is the subject of the thirty-seventh Article % 

"The Civil Magistrates. 5 '* 

What is the meaning of that expression ? 

The rulers or governors pertaining to this world. 

[Who is the chief of these % 

The king or queen. 

What power has he in consequence % 

He has "the chief government of all estates in 
the realm, whether they be ecclesiastical or civil." 

What is meant by " all estates in the realm?" 

All ranks and classes of persons in the kingdom. 

What is meant by " ecclesiastical estates ?" 

Classes of persons in the ministry of the Church. 

What is the effect of the king's having the chief 
government of all classes % 

* Much of this Article differs, as set forth by the Church of England, 
from that form given it by the P. E. Church in the United States. But 
the explanation of the English Article is retained, on account of its im- 
portant statements concerning the usurpations of the Bishop of Rome. 
9* 



102 



CATECHISM ON THE ARTICLES. 



1. That the government of the kingdom " is not 
nor ought to be subject to any foreign jurisdic- 
tion." 

2. That the sovereigns of England* " should rule 
all states and degrees committed to their charge by 
God,f whether they be ecclesiastical or temporal, and 
restrain with the civil sword the stubborn and evil 
doers." 

What is meant by saying that the kingdom [coun- 
try] is not subject to any foreign jurisdiction ? 

That no ruler in any foreign country has any pow- 
er or authority over the government of the kingdom 
[country] either in Church or State. 

What is meant by the expression, " is not nor 
ought to be subject ?" 

That it is not so by right at present, and ought not 
to be made so at any future time. 

What occasion was there for making this declara- 
tion ? 

Because the bishop of Rome claimed chief juris- 
diction both ecclesiastical and civil. 

On what grounds do the bishops of Rome claim 
chief ecclesiastical jurisdiction in this kingdom [coun- 
try]? 

They assert that St. Peter had chief ecclesiastical 
jurisdiction given him by Christ over the whole 

* In the United States, the President of the United States and the 
Governor of each state, 
t Through the choice of the people, in the United States. 



ARTICLE XXXVII. 



103 



Church, and that they are successors of St. Peter and 
consequently have the same jurisdiction. 

What grounds have they for this assertion 1 

Two texts of Scripture ; viz., " Thou art Peter, 
and upon this rock I will build my Church and, " I 
will give unto thee the keys of the kingdom of hea- 
ven, and whatsoever thou shalt bind on earth shall 
be bound in heaven, and whatsoever thou shalt loose 
on earth shall be loosed hi heaven." 

Show that the first of these texts does not prove 
that for which it is adduced. 

Many eminent fathers of the Church consider the 
rock there mentioned to be not St. Peter himself, but 
the truth he then confessed. 

But supposing it to mean St. Peter, how is it to be 
interpreted % 

The other Apostles are foundation stones of the 
Church equally with St. Peter ; and he is only the 
first of them. See Pev. xxi. 14. 

Show that the second passage does not prove the 
supremacy of St. Peter. 

Because the same power was afterwards given to 
the other Apostles. St. Matt, xviii. 18. 

What was that power % 

The power of admitting members into the Church, 
of ruling them in it, of excluding them from it, and 
of restoring them to it. 

Show that St. Peter had no power over the other 
Apostles. 



104 



CATECHISM ON THE ARTICLES. 



There is no recorded instance, either in Holy 
Scripture, or in the history of the primitive Church, 
of St. Peter's exercising any authority or jurisdiction 
more than the other Apostles. 

Show that, supposing he possessed such authority, 
the bishops of Eome do not possess it. 

Gregory the Great, bishop of Eome, shows that 
up to his time it was an established principle in the 
Church of Christ, that there was no universal bishop. 

How does that appear % 

Because he himself said, " whosoever calls himself 
or desires to be called a universal priest or bishop, is 
in his pride the forerunner of . Anti-christ." 

How came the bishops of Rome to have any 
spiritual authority in the kingdom of England % 

Because by the instrumentality of a bishop of 
Rome the first bishops were appointed for our fore- 
fathers the Anglo-Saxons ; and because the bishops 
of Rome were highest in rank in western Christen- 
dom ; and thus were constantly appealed to for the 
purpose of settling disputes. 

How did they lose this authority ? 

By stretching it too far and claiming it as a right. 

Why ought they not to have it restored to them 
again % 

Because there is fear of the recurrence of similar 
abuses, and because the civil and ecclesiastical author- 
ities of the country are fully competent to provide 
for its temporal and spiritual government. 



ARTICLE XXXVII. 



105 



On what ground have the bishops of Eome claimed 
chief civil jurisdiction in England ? 

Partly on the ground of their claim of chief eccle- 
siastical jurisdiction, partly on the ground of a ces- 
sion made to them by a former king of England. 

How do they build a claim of civil jurisdiction on 
that of spiritual jurisdiction % 

They assert that civil rulers being Christians, are 
subject to censure and punishment, if they use their 
power to the detriment of the Church. 

In what way has this taken effect ? 

They have claimed the power to absolve subjects 
from their obligation of allegiance, and to give them 
authority to depose and murder their princes. 

Prove that they have no right to any such power. 

It was never heard of in the Church for more than 
600 years ; and St. Peter and St. Paul require all 
Christians to be subject to the king, or chief civil 
ruler. Rom. xiii. 1 ; 1 St. Pet. ii. 13. 

What other peculiar ground of claim had , the 
bishops of Rome to the chief civil power in England ? 

Because John, king of England, surrendered the 
kingdom to the Pope on behalf of himself and his 
successors. 

Show that this constitutes no rightful claim. 

King John had no authority to do such an act 
without the consent of parliament ; and no such act 
could bind his successors. 

When it is said that " the bishop of Rome hath no 



106 



CATECHISM ON THE ARTICLES. 



jurisdiction in this realm of England," what do you 
understand ? 

That he has no rightful authority of any kind in 
that kingdom, whether ecclesiastical or temporal. 

What is this second doctrine taught in this [En- 
glish] Article? 

That the kings of England* have "authority to 
rule all conditions of persons both ecclesiastical and 
temporal, and to restrain with the civil sword the 
stubborn and evil doers." 

How have they this authority ? 

Because it pertains to all chief rulers to rule their 
subjects of every class. 

Show that this is the case. 

1 St. Pet. ii. 13 ; Rom. xiii. 1. St. Peter and St. 
Paul both declare it. 

In what way have they power to exercise this 
authority ? 

By requiring all of every class to observe the laws. 
Does this give them power in ecclesiastical mat- 
ters ? 

In England it does, because the laws of the Church 
are the laws of the land ; but not in the United States. 

Was this power ever " given to godly princes in 
Holy Scripture by God Himself?" 

Yes; David, Solomon, Hezekiah, and Josiah, 

* In the United States the civil authority— the president and gov- 
ernors of states, chosen to exercise such power, by the people, but 
only in things temporal. 



ARTICLE XXXVII. 



107 



either exercised this power over priests and people 
under Divine direction, or were commended by Him 
for exercising it. 

What particular conclusion does the [English] 
Article draw from this general authority of the sove- 
reign ? 

That " it is lawful for Christian men, at the com- 
mandment of the magistrate, to wear weapons, and 
to serve in the wars." 

How does this appear to be true ? 

Because there is not any thing in the New Testa- 
ment to the contrary ; and because otherwise the 
chief governor could not defend his people from 
foreign invasion. 

Why was it necessary to make this declaration ? 

Because there were some who declared war abso- 
lutely unlawful. 

In what manner must the chief magistrate main- 
tain his authority over those whom he is commis- 
sioned to govern? 

He may " restrain with the civil sword the stub- 
born and evil doers. 

What is meant by restraining them with the civil 
sword % 

Punishing them with temporal punishments. 
Why is the expression, " the sword," used % 
1. Because "the laws of the realm may punish 

Christian men with death, for heinous and grievous 

offences." 



108 CATECHISM ON THE ARTICLES. 

2. Because God Himself ordained death as the 
punishment for certain offences ; and St. Paul informs 
us that the civil ruler is authorized by God to " bear 
the sword" and to " execute" with it " wrath upon 
him that doeth evil." Kom. xiii. 4.] 

What does the Church in the United States assert 
of " the power of the civil magistrate ?" 

That it " extendeth to all men, as well clergy as 
laity, in all things temporal." 

Has he any authority beyond this ? 

The civil magistrate " hath no authority in things 
purely spiritual." 

What is asserted to be the duty of all Christian 
men'? 

" To pay respectful obedience to the civil authority, 
regularly and legitimately constituted." 

Article XXXVIII. 

What is the subject of the thirty-eighth Article ? 
"Christian Men's Goods." 

What does the Article teach in regard to them ? 

That they " are not common, as touching the right, 
title, and possession of the same." 

What do you understand by this ? 

That Christians have not a common or general 
right and title to the goods which they severally oc- 
cupy ; nor ought they to claim the common possession 
of each other's goods. 



ARTICLE XXXIX. 



109 



Why was it necessary to declare this 1 

Because " certain Anabaptists" taught the contrary. 

What ground had they for this doctrine % 

The fact that the Christians in Jerusalem, in the 

first years of the Church, had for the most part all 

things in common. 

How do you know that we are not required to do 

the same 1 

Because St. Peter, in reproving Ananias and Sap- 
phira, expressly recognised their right and title to 
keep possession of their property, if they thought fit. 
See Acts v. 4. 

Is this right of ours unlimited % 

No : " every man ought, of such things as he pos- 
sessed, liberally to give alms to the poor, according 
to his ability." 

What is meant by giving alms % 

Giving money, food, or clothing to those who need. 

Prove that this is our duty. 

1 Tim. vi. 18. 

Article XXXIX. 

What is the subject of the thirty-ninth Article % 
" A Christian Man's Oath." 

What kind of swearing is " forbidden Christian 
men T 

" Vain and rash Swearing." 

By whom is it forbidden ? * 
10 



110 



CATECHISM ON THE ARTICLES. 



St. Matt. v. 34 ; St. James v. 12. " By our Lord 
Jesus Christ and James His Apostle." 

Under what circumstances " doth not Christian 
Eeligion prohibit, but that a man may swear V 

"When the magistrate requireth, in a cause of 
faith and charity." 

What do you understand by the expression, " when 
the Magistrate requireth ?" 

When we are required so to do by any lawful 
authority of the civil ruler, or administrator of the 
laws. 

Prove that it is lawful to take an oath when re- 
quired by the magistrate. 

St. Matt. xxvi. 63, 64. Our Lord Himself an- 
swered on oath to the chief-priest, who was in that 
case a lawful magistrate. 

What do you understand by " a cause of faith and 
charity V 

A cause in which faith between man and man, and 
charity towards those who might otherwise suffer 
wrong, require that we should give a solemn testi- 
mony before the magistrate. 

What caution must we use in giving our testimony 
upon oath ? 

To do it " in justice, judgment, and truth." 

What prophet gives this direction ? 

Jeremiah says, (ch. iv. 2,) " And thou shalt swear, 
The Lord liveth, in truth, in righteousness, and in 
judgment." 




ARTICLE XXXIX. 



Ill 



Why was this Article necessary ] 
Because some persons have declared all oaths un- 
lawful. 

On what ground 1 

Because our Lord has said, " Swear not at all." 

How must we understand this passage] 

The context shows that Christ is speaking only of 
oaths in common conversation, or vain and rash 
swearing, and not of oaths taken before a magistrate. 

How is this confirmed by the known customs of 
the J ews % 

The oaths which our Lord mentions in that pas- 
sage are such as were used only in common conver- 
sation. 



APPENDIX I. 



AETICLES 

AGREED UPON BY THE AKCHBISHOPS AND BISHOPS OP BOTH PROVINCES, 
AND THE WHOLE CLERGY. 

In the Convocation holden at London in the Year 1562, for the avoiding of Diver- 
sities of Opinions, and for the establishing of Consent touching true Religion: 
Reprinted by His Majesty's Commandment, with His Royal Declaration prefixed 
thereunto. 

Being by God's Ordinance, according to Our just Title, De- 
fender of the Faith, and Supreme Governour of the Church, 
within these Our Dominions, We hold it most agreeable to 
this Our Kingly Office, and Our own religious Zeal, to conserve 
and maintain the Church committed to Our Charge, in Unity of 
true Religion, and in the Bond of Peace ; and not to suffer un- 
necessary Disputations, Altercations, or Questions to be raised, 
which may nourish Faction both in the Church and Common- 
wealth. We have therefore, upon mature Deliberation, and 
with the Advice of so many of Our Bishops as might conveniently 
be called together, thought fit to make this Declaration follow-* 
ing; 

That the Articles of the Church of England (which have been 
allowed and authorized heretofore, and which Our Clergy gener- 
ally have subscribed unto) do contain the true Doctrine of the 
Church of England agreeable to God's Word : which We do there- 
fore ratify and confirm, requiring all Out' loving Subjects to con- 
tinue in the uniform Profession thereof, and prohibiting the 1 east 
difference from the said Articles, which to that End We command 



ARTICLES OF RELIGION. 



113 



to be new printed, and this Our Declaration to be published 
therewith. 

That We are Supreme Governour of the Church of England : 
And, that if any Difference arise about the external Policy, con- 
cerning the Injunctions, Canons, and other Constitutions what- 
soever thereto .belonging, the Clergy in then' Convocation is to 
order and settle them, having first obtained leave under Our 
Broad Seal so to do : and We approving their said Ordinances 
and Constitutions ; providing that none be made contrary to the 
Laws and Customs of the Land. 

That out of Out* Princely Care that the Chui*chmen may do 
the Work which is proper unto them, the Bishops and Clergy, 
from time to time in Convocation, upon their humble Desire, 
shall have Licence under Our Broad Seal to deliberate of, and to 
do all such Things, as, being made plain by them, and assented 
unto by Us, shall concern the settled Continuance of the Doc- 
trine and Discipline of the Church of England, now established ; 
from which We will not endure any varying or departing in the 
least Degree. 

That for the present, though some differences have been ill 
raised, yet We take comfort in this, that all Clergymen within 
Our Realm have always most willingly subscribed to the Arti- 
cles established, which is an argument to Us, that they all agree 
in the true, usual, literal meaning of the said Articles ; and that 
even in those curious points, in which the present differences lie. 
men of all sorts take the Articles of the Church of England to 
be for them ; which is an argument again, that none of them in- 
tend any desertion from the Articles established. 

That therefore in these both curious and unhappy differences, 
which have for so many hundred years, in different times and 
places, exercised the Church of Christ, We will, that all further 
curious search be laid aside, and these disputes shut up in God's 
promises, as they be generally set forth to us in the Holy Scrip- 
toes, and the general meaning of the Articles of the Church of 
10* 



114 



ARTICLES OF RELIGION. 



England according to them. And that no man hereafter shah 1 
either print, or preach, to draw the Article aside any way, but 
shall submit to it in the plain and full meaning thereof: and 
shall not put his own sense or comment to the meaning of the 
Article, but shall take it in the literal and grammatical sense. 

That if any publick Reader in either of Our Universities, or any 
Head or Master of a College, or any other person respectively 
in either of them, shall affix any new sense to any Article, or 
shall publickly read, determine, or hold any publick Disputation, 
or suffer any such to be held either way, in either the Universities 
or Colleges respectively ; or if any Divine in the Universities 
shall preach or print any thing either way, other than is already 
established in Convocation with Our Royal Assent ; he, or they 
the Offenders, shall be liable to Our displeasure, and the Church's 
censure in Our Commission Ecclesiastical, as well as any other ; 
And "We will see there shall be due Execution upon them. 

ARTICLES OF RELIGION. 

L Of Faith in the Holy Trinity. 

There is but one living and true God, everlasting, 
without body, parts, or passions ; of infinite power, 
wisdom, and goodness ; the Maker, and Preserver of 
all things both visible and invisible. And in unity 
of this Godhead there be three Persons, of one sub- 
stance, power, and eternity ; the Father, the Son, and 
the Holy Ghost. 

II. Of the Word or Son of God, which was made very Man. 

The Son, which is the Word of the Father, be- 
gotten from everlasting of the Father, the very and 
eternal God, and of one substance with the Father, 



ARTICLES OF RELIGION. 



115 



took Man's nature in the womb of the blessed Virgin, 
of her substance : so that two whole and perfect Na- 
tures, that is to say, the Godhead and Manhood, w^ere 
joined together in one Person, never to be divided, 
whereof is one Christ, very God, and very Man ; who 
truly suffered, was crucified, dead and buried, to 
reconcile his Father to us, and to be a sacrifice, not 
only for original guilt, but also for actual sins of men. 

III. Of the going down of Christ into Hell. 

As Christ died for us, and was buried ; so also is 
it to be believed, that he went down into Hell. 

TV. Of the Resurrection of Christ. 

Christ did truly rise again from death, and took 
again his body, with flesh, bones, and all things ap- 
pertaining to the perfection of Man's nature ; where- 
with he ascended into Heaven, and there sitteth, until 
he return to judge all Men at the last day. 

V. Of the Holy Ghost. 
The Holy Ghost, proceeding from the Father and 
the Son, is of one substance, majesty, and glory, w T ith 
the Father and the Son, very and eternal God. 

VI. Of the Sufficiency of the holy Scriptures for sal- 
vation. 

Holy Scripture containeth all things necessary to 
salvation : so that whatsoever is not read therein, nor 
may be proved thereby, is not to be required of any 



116 



ARTICLES OF RELIGION. 



man, that it should be believed as an article of the 
Faith, or be thought requisite or necessary to sal- 
vation. In the name of the holy Scripture we do 
understand those canonical Books of the Old and New 
Testament, of whose authority was never any doubt 
in the Church. 

Of the Names and Number of the Canonical Books. 

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, 
Joshua, Judges, Ruth, The First Book of Samuel, 
The Second Book of Samuel, The First Book of Kings, 
The Second Book of Kings, The First Book of Chroni- 
cles, The Second Book of Chronicles, The First Book 
of Esdras, The Second Book of Esdras, The Book of 
Esther, The Book of Job, The Psalms, The Proverbs, 
Ecclesiastes or Preacher, Cantica, or Songs of Solomon , 
Four Prophets the greater, Tioelve Prophets the less. 

And the other Books (as Hierome saith) the Church 
doth read for example of life and instruction of man- 
ners ; but yet doth it not apply them to establish 
any doctrine : such are these following : 

The Third Book of Esdras, The Fourth Book of 
Esdras, The Book of Tobias, The Book of Judith, The 
rest of the Book of Esther, The Book of Wisdom, Jesus 
the Son of Sirach, Baruch the Prophet, The Song of 
the Three Children, The Story of Susanna, Of Bel and 
the Dragon, The Prayer of Manasses, The First Book 
of Maccabees, The Second Book of Maccabees. 

All the Books of the New Testament, as they are 



ARTICLES OF RELIGION. 



117 



commonly received, we do receive, and account them 
Canonical. 

VII Of the Old Testament. 

The Old Testament is not contrary to the New : 
for both in the Old and New Testament everlasting 
life is offered to Mankind by Christ, who is the only 
Mediator between God and Man, being both God and 
Man. Wherefore they are not to be heard, which 
feign that the old Fathers did look only for transitory 
promises. Although the Law given from God by 
Moses, as touching Ceremonies and Rites, do not bind 
Christian men, nor the Civil precepts thereof ought of 
necessity to be received in any commonwealth ; yet 
notwithstanding, no Christian man whatsoever is free 
from the obedience of the Commandments which are 
called Moral. 

VIII. Of the Three Creeds. 

The Three Creeds, Nicene Creed, Athanasius' s 
Creed, and that which is commonly called the Apos- 
tles'' Creed, ought thoroughly to be received and be- 
lieved ; for they may be proved by most certain 
warrants of holy Scripture. 

IX. Of Original or Birth-sin. 

Original Sin standeth not in the following of Adam, 
(as the Pelagians do vainly talk ;) but it is the 
fault and corruption of the Nature of every man, that 



118 



ARTICLES OF RELIGION. 



naturally is engendered of the offspring of Adam; 
whereby man is very far gone from original right- 
eousness, and is of his own nature inclined to evil, so 
that the flesh lusteth always contrary to the spirit ; 
and therefore in every person born into this world, 
it deserveth God's wrath and damnation. And this 
infection of nature doth remain, yea in them that are 
regenerated ; whereby the lust of the flesh, called in 
the Greek, <pp6vr][j,a oapftbg, (which some do expound 
the wisdom, some sensuality, some the affection, some 
the desire, of the flesh,) is not subject to the Law of 
God. And although there is no condemnation for them 
that believe and are baptized, yet the Apostle doth 
confess, that concupiscence and lust hath of itself 
the nature of sin. 

X. Of Free- Will 

The condition of Man after the fall of Adam is 
such, that he cannot turn and prepare himself, by his 
own natural strength and good works, to faith, and 
calling upon God : Wherefore we have no power to 
do good works pleasant and acceptable to God, with- 
out the grace of God by Christ preventing us, that 
we may have a good will, and working with us, when 
we have that good will. 

XI. Of the Justification of Man. 

We are accounted righteous before God, only 
for the merit of our Lord and Saviour Jesus Christ 



ARTICLES OF RELIGION. 



119 



by Faith, and not for our own works or deservings : 
Wherefore, that we are justified by Faith only is a 
most wholesome Doctrine, and very full of comfort, 
as more largely is expressed in the Homily of Justi- 
fication. 

XII. Of Good Works. 

Albeit that Good Works, which are the fruits of 
Faith, and follow after Justification, cannot put away 
our sins, and endure the severity of God's Judgment ; 
yet are they pleasing and acceptable to God in Christ, 
and do spring out necessarily of a true and lively 
Faith ; insomuch that by them a lively Faith may be 
as evidently known as a tree discerned by the fruit. 

XIII. Of Works before Justification. 

Works done before the grace of Christ, and the 
Inspiration of his Spirit, are not pleasant to God, foras- 
much as they spring not of faith in Jesus Christ, 
neither do they make men meet to receive grace, or 
(as the School-authors say) deserve grace of con- 
gruity : yea rather, for that they are not done as 
God hath willed and commanded them to be clone, 
we doubt not but they have the nature of sin. 

XIV. Of Works of Supererogation. 

Voluntary Works besides, over and above, God's 
Commandments, which they call Works of Superero- 



120 



ARTICLES OF RELIGION. 



gation, cannot be taught without arrogancy and im- 
piety : for by them men do declare, that they do not 
only render unto God as much as they are bound to 
do, but that they do more for his sake, than of bounden 
duty is required : whereas Christ saith plainlp, When 
ye have done all that are commanded to you, say, 
We are unprofitable servants. 

XV. Of Christ alone without Sin. 

Christ in the truth of our nature was made like 
unto us in all things, sin only except, from which he 
was clearly void, both in his flesh, and in his spirit. 
He came to be the Lamb without spot, who, by 
sacrifice of himself once made, should take away the 
sins of the world, and sin, as Saint John saith. was 
not in him. But all we the rest, although baptized, 
and born again in Christ, yet offend in many things ; 
and if we say we have no sin, we deceive ourselves, 
and the truth is not in us. 

XVI. Of Sin after JBaptism. 

Not every deadly sin willingly committed after 
Baptism is sin against the Holy Ghost, and unpar- 
donable. Wherefore the grant of repentance is not 
to be denied to such as fall into sin after Baptism. 
After we have received the Holy Ghost, we may de- 
part from grace given, and fall into sin, and by the 
grace of God we may arise again, and amend our 



ARTICLES OF RELIGION. 121 

lives. And therefore they are to be condemned, 
which say, they can no more sin as long as they live 
here, or deny the place of forgiveness to such as 
truly repent. 

XVII. Of Predestination and Election. 

Predestination to Life is the everlasting purpose 
of God, whereby (before the foundations of the 
world were laid) he hath constantly decreed by his 
counsel secret to us, to deliver from curse and dam- 
nation those whom he hath chosen in Christ out of 
mankind, and to bring them by Christ to everlasting 
salvation, as vessels made to honour. Wherefore, 
they which be endued with so excellent a benefit of 
God be called according to God's purpose by his 
Spirit working in due season : they through Grace 
obey the calling : they be justified freely : they be 
made sons of God by adoption : they be made like 
the image of his only-begotten Son Jesus Christ : they 
walk religiously in good works, and at length, by 
God's mercy, they attain to everlasting felicity. 

As the godly consideration of Predestination, and 
our election in Christ, is full of sweet, pleasant, and 
unspeakable comfort to godly persons, and such as 
feel in themselves the working of the Spirit of Christ, 
mortifying the works of the flesh, and their earthly 
members, and drawing up their mind to high and 
heavenly things, as well because it doth greatly es- 
tablish and confirm their faith of eternal ^Salvation 
11 



122 



ARTICLES OF RELIGION. 



to be enjoyed through Christ, as because it doth fer- 
vently kindle their love towards God : So, for curious 
and carnal persons, lacking the Spirit of Christ, to 
have continually before their eyes the sentence of 
God's Predestination, is a most dangerous downfall, 
whereby the Devil doth thrust them either into des- 
peration, or into wretchlessness of most unclean liv- 
ing, no less perilous than desperation. 

Furthermore, we must receive God's promises in 
such wise, as they be generally set forth to us in holy 
Scripture : and, in our doings, that Will of God is to 
be followed, which we have expressly declared unto 
us in the Word of God. 

XVIIL Of obtaining eternal Salvation only by the Name 
of Christ. 

They also are to be had accursed that presume to 
say, That every man shall be saved by the Law or 
Sect which he professeth, so that he be diligent to 
frame his life according to that Law, and the light 
of Nature. For holy Scripture doth set out unto us 
only the Name of Jesus Christ, whereby men must 
be saved. 

XIX. Of the Church. 

The visible Church of Christ is a congregation of 
faithful men, in the which the pure Word of God is 
preached, and the Sacraments be duly ministered 



ARTICLES OF RELIGION. 



123 



according to Christ's ordinance, in all those things 
that of necessity are requisite to the same. 

As the Church of Jerusalem, Alexandria, and An- 
tioch, have erred ; so also the Church of Borne hath 
erred, not only in their living and manner of Cere- 
monies, but also in matters of Faith. 

XX. Of the Authority of the Church. 
The Church hath power to decree Rites or Cere- 
monies, and authority in Controversies of Faith : 
And yet it is not lawful for the Church to ordain 
any thing that is contrary to God's Word written, 
neither may it so expound one place of Scripture, 
that it be repugnant to another. Wherefore, although 
the Church be a witness and a keeper of Holy Writ, 
yet, as it ought not to decree any thing against the 
same, so besides the same ought it not to enforce any 
thing to be believed for necessity of Salvation. 

XXI. Of the Authority of General Councils. 
General Councils may not be gathered together 
without the commandment and will of Princes. And 
when they be gathered together, (forasmuch as they 
be an assembly of men, whereof all be not governed 
with the Spirit and Word of God,) they may err, and 
sometimes have erred, even in things pertaining unto 
God. Wherefore things ordained by them as neces- 
sary to salvation have neither strength nor authority, 
unless it may be declared that they be taken out of 
holy Scripture. 



124 



ARTICLES OF RELIGION. 



XXII. Of Purgatory. 
The Romish doctrine concerning Purgatory, Par- 
dons, Worshipping and Adoration, as well of Images 
as of Relics, and also Invocation of Saints, is a fond 
thing vainly invented, and grounded upon no war- 
ranty ofScripture, but rather repugnant to the Word 
of God/ 

XXIII. Of Minister ing in the Congregation. 

It is not lawful for any man to take upon him the 
office of publick preaching, or ministering the Sacra- 
ments in the Congregation, before he be lawfully 
called, and sent to execute the same. And those we 
ought to judge lawfully called and sent, which be 
chosen and called to this work by men who have pub- 
lick authority given unto them in the Congregation, to 
call and send Ministers into the Lord's vineyard. 

XXIV. Of Speaking in the Congregation in such a 
tongue as the people under standeth. 

It is a thing plainly repugnant to the Word of 
God, and the custom of the Primitive Church, to have 
publick Prayer in the Church, or to minister the Sac- 
raments, in a tongue not understanded of the people. 

XXV. Of the Sacraments. 

Sacraments ordained of Christ be not only badges 
or tokens of Christian men's profession, but rather 



ARTICLES OP RELIGION. 



125 



they be certain sure witnesses, and effectual signs of 
grace, and God's good will towards us, -by the which 
he doth work invisibly in us, and doth not only 
quicken, but also strengthen and confirm our Faith 
in him. 

There are two Sacraments ordained of Christ our 
Lord in the Gospel, that is to say, Baptism, and the 
Supper of the Lord. 

Those five commonly called Sacraments, that is to 
say, Confirmation, Penance, Orders, Matrimony, and 
Extreme Unction, are riot to be counted for Sacra- 
ments of the Gospel, being such as have grown partly 
of the corrupt following of the Apostles, partly are 
states of life allowed in the Scriptures ; but yet have 
not like nature of Sacraments with Baptism, and the 
Lord's Supper, for that they have not any visible 
sign or ceremony ordained of God. 

The Sacraments were not ordained of Christ to be 
gazed upon, or to be carried about, but that we should 
duly use them. And in such only as worthily re 
ceive the same, they have a wholesome effect 01 
operation : but they that receive them unworthily, 
purchase to themselves damnation, as Saint Paul 
saith. 

XXVI. Of the Unworthiness of the Ministers, which hin- 
ders not the effect of the Sacraments. 

Although in the visible Church the evil be ever 
mingled with the good, and sometimes the evil have 
11* 



126 



ARTICLES OF RELIGION. 



chief authority in the Ministration of the Word and 
Sacraments, yet forasmuch as they do not the same 
in their own name, but in Christ's, and do minister 
by his commission and authority, we may use their 
Ministry, both in hearing the Word of God, and in 
receiving the Sacraments. Neither is the effect of 
Christ's ordinance taken away by their wickedness, 
♦nor the grace of God's gifts diminished from such as 
by faith and rightly do receive the Sacraments min- 
istered unto them; which be effectual, because of 
Christ's institution and promise, although they be 
ministered by evil men. 

Nevertheless, it appertaineth to the discipline of 
the Church, that inquiry be made of evil Ministers, 
and that they be accused by those that have knowl- 
edge of their offences ; and finally being found 
guilty, by just judgment be deposed. 

XXVII. Of Baptism. 

Baptism is not only a sign of profession, and mark 
of difference, whereby Christian men are discerned 
from others that be not christened, but it is also a 
sign of Regeneration or new Birth, whereby, as by an 
instrument, they that receive Baptism rightly are 
grafted into the Church ; the promises of the for- 
giveness of sin, and of our adoption to be the sons of 
God by the Holy Ghost, are visibly signed and sealed ; 
Faith is confirmed, and Grace increased by virtue 
of prayer unto God. The Baptism of young Children 



ARTICLES OF RELIGION. 127 

is in any wise to be retained in the Church, as most 
agreeable with the institution of Christ. 

XXVIII. Of the Lord's Supper. 

The Supper of the Lord is not only a sign of the 
love that Christians ought to have among themselves 
one to another ; but rather it is a Sacrament of our 
Redemption by Christ's death : insomuch that to such 
as rightly, worthily, and with faith, receive the same, 
the Bread which we break is a partaking of the Body 
of Christ ; and likewise the Cup of Blessing is a par- 
taking of the Blood of Christ. 

Transubstantiation (or the change of the substance 
of Bread and Wine) in the Supper of the Lord, can- 
not be proved by holy Writ ; but is repugnant to 
the plain words of Scripture, overthroweth the nature 
of a Sacrament, and hath given occasion to many 
superstitions. 

The Body of Christ is given, taken, and eaten, in 
the Supper, only after an heavenly and spiritual man- 
ner. And the mean whereby the Body of Christ is 
received and eaten in the Supper, is Faith. 

The Sacrament of the Lord's Supper was not by 
Christ's ordinance reserved, carried about, lifted up, 
or worshipped. 

XXIX. Of the Wicked which eat not the Body of 
Christ in the use of the Lord's Supper. 

The Wicked, and such as be void of a lively 
faith, although they do carnally and visibly press 



128 



ARTICLES OF RELIGION. 



with their teeth (as Saint Augustine saith) the Sacra- 
ment of the Body and Blood of Christ, yet in no 
wise are they partakers of Christ : but rather, to their 
condemnation, do eat and drink the sign or Sacra- 
ment of so great a thing. 

XXX. Of both Kinds. 
The Cup of the Lord is not to be denied to the 
Lay-people : for both the parts of the Lord's Sacra- 
ment, by Christ's ordinance and commandment, 
ought to be ministered to all Christian men alike. 

XXXI. Of the one Oblation of Christ finished upon 
the Gross. 

The Offering of Christ once made is that perfect 
redemption, propitiation, and satisfaction, for all the 
sins of the whole world, both original and actual ; and 
there is none other satisfaction for sin, but that alone. 
Wherefore the sacrifices of Masses, in the which it 
was commonly said, that the Priest did offer Christ 
for the quick and the dead, to have remission of 
pain or guilt, were blasphemous fables, and danger- 
ous deceits. 

XXXII. Of the Marriage of Priests. 
Bishops, Priests, and Deacons, are not commanded 
by God's Law, either to vow the estate of single life, 
or to abstain from marriage : therefore it is lawful 
for them, as for all other Christian men, to marry at 



ARTICLES OF RELIGION. 



129 



their own discretion, as they shall judge the same to 
serve better to godliness. 

XXXIII. Of excommunicate Persons, how they are to he 
avoided. 

That person which by open denunciation of the 
Church is rightly cut off from the unity of the Church, 
and excommunicated, ought to be taken of the whole 
multitude of the faithful, as an Heathen and Publi- 
can, until he be openly reconciled by penance, and 
received into the Church by a Judge that hath au- 
thority thereunto. 

XXXIV. Of the Traditions of the Church. 

It is not necessary that Traditions and Ceremonies 
be in all places one, and utterly like ; for at all times 
they have been divers, and may be changed accord- 
ing to the diversity of countries, times, and men's 
manners, so that nothing be ordained against God's 
Word. Whosoever through his private judgment, 
willingly and purposely, doth openly break the Tra- 
ditions and Ceremonies of the Church, which be not 
repugnant to the Word of God, and be ordained and 
approved by common authority, ought to be rebuked 
openly, (that others may fear to do the like,) as he 
that offendeth against the common order of the 
Church, and hurteth the authority of the Magistrate, 
and woundeth the consciences of the weak brethren. 

Every particular or national Church hath authority 



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ARTICLES OF RELIGION. 



to ordain, change, and abolish, ceremonies or rites 
of the Church ordained only by man's authority, so 
that all things be done to edifying. 

XXXV. Of the Homilies. 
The second Book of Homilies, the several titles 
whereof we have joined under this Article, doth con- 
tain a godly and wholesome Doctrine, and necessary 
for these times, as doth the former Book of Homilies, 
which were set forth in the time of Edward the Sixth ; 
and therefore we judge them to be read in Churches 
by the Ministers, diligently and distinctly, that they 
may be understanded of the people. 

Of the Names of the Homilies. 

1. Of the right Use of the Church. 

2. A gains t peril of Ido la try . 

3. Of repairing and keeping clean of Churches, 

4. Of good Works : first of Fasting. 

5. Against Gluttony and Drunkenness. 

6. Against Excess of Apparel. 

7. Of Prayer. 

8. Of the Place and Time of Prayer. 

9. That Common Prayers and Sacraments ought 

to be ministered in a known tongue. 

10. Of the reverend estimation of GooV s Word. 

11. Of Alms-doing. 

12. Of the Nativity of Christ. 

13. Of the Passion of Christ. 

14. Of the Resurrection of Christ 



ARTICLES OF RELIGION. 



131 



15. Of the worthy receiving of the Sacrament of 

the Body and Blood of Christ 

16. Of the Gifts of the Holy Ghost. 

17. For the Rogation-days. 

18. Of the state of Matrimony. 

19. Of Repentance. 

20. Against Idleness. 

21. Against Rebellion. 

XXXVI. Of Consecration of Bishops and Ministers. 

The Book of Consecration of Archbishops and 
Bishops, and Ordering of Priests and Deacons, 
lately set forth in the time of Edward the Sixth, and 
confirmed at the same time by authority of Parlia- 
ment, doth contain all things necessary to such Con- 
secration and Ordering : neither hath it any thing, 
that of itself is superstitious and ungodly. And there- 
fore whosoever are consecrated or ordered according 
to the Rites of that Book, since the second year of 
the forenamed King Edward unto this time, or here- 
after shall be consecrated or ordered according to the 
same Rites ; we decree all such to be rightly, orderly, 
and lawfully consecrated and ordered. 

XXXVII. Of the Civil Magistrates. 

The Queen's Majesty hath the chief power in this 
Realm of England, and other her Dominions, unto 
whom the chief Government of all Estates of this 
Realm, whether they be Ecclesiastical or Civil, in all 



132 



ARTICLES OF RELIGION. 



causes doth appertain, and is not, nor ought to be, 
subject to any foreign Jurisdiction. 

Where we attribute to the Queen's Majesty the 
chief government, by which Titles we understand the 
minds of some slanderous folks to be offended ; we 
give not to our Princes the ministering either of 
God's Word, or of the Sacraments, the which thing 
the Injunctions also lately set forth by Elizabeth our 
Queen do most plainly testify ; but that only prerog- 
ative, which we see to have been given always to all 
godly Princes in holy Scriptures by God himself ; that 
is, that they should rule all estates and degrees com- 
mitted to their charge by God, whether they be Eccle- 
siastical or Temporal, and restrain with the civil sword 
the stubborn and evildoers. 

The Bishop of Rome hath no jurisdiction in this 
Realm of England. 

The laws of the Realm may punish Christian men 
with death, for heinous and grievous offences. 

It is lawful for Christian men, at the commandment 
of the Magistrate, to wear weapons, and serve in the 
wars. 

XXXVIII. Of Christian men's Goods, which are not 
common. 

The Riches and Goods of Christians are not com- 
mon, as touching the right, title, and possession of 
the same, as certain Anabaptists do falsely boast. 
Notwithstanding, every man ought, of such things as 



ARTICLES OF RELIGION. 



133 



he posse sseth, liberally to give alms to the poor, ac- 
cording to his ability. 

XXXIX. Of a Christian marts Oath. 

As we confess that vain and rash Swearing is for- 
bidden Christian men by our Lord Jesus Christ, and 
James his Apostle, so we judge, that Christian Reli- 
gion doth not prohibit, but that a man may swear 
when the Magistrate requireth, in a cause of faith and 
charity, so it be done according to the Prophet's 
teaching, in justice, judgment, and truth. 



THE EATIFICATION. 

THIS Booh of Articles before rehearsed, is again approved, 
and allowed to be holden and executed within the Realm, by the 
assent and consent of our Sovereign Lady ELIZABETH, by 
the Grace of God, of England, France, and Ireland, Queen, De- 
fender of the Faith, &c. Which Articles were deliberately 
read, and confirmed again by the subscription of the hands of 
the Archbishops and Bishops of the Upper-house, and by the 
subscription of the whole Clergy of the Nether-house in their 
Convocation, in the Year of our Lord 15*11. 

12 



APPENDIX II. 



AETICLES OF EELIGION; 

AS ESTABLISHED BY THE BISHOPS, THE CLERGY, AND LAITY OF THE PROT- 
ESTANT EPISCOPAL CHURCH IN THE UNITED STATES OP AMERICA, IN 
CONVENTION, ON THE 12TH DAY OF SEPTEMBER, IN THE YEAR OF OUB 
LORD 1801. 

Art. I. Of Faith in the Holy Trinity. 
There is. but one living and true God, everlasting, 
without body, parts, or passions ; of infinite power, 
wisdom, and goodness ; the Maker, and Preserver of 
all things both visible and invisible. And in unity 
of this Godhead there be three Persons, of one sub- 
stance, power, and eternity ; the Father, the Son, and 
the Holy Ghost. 

Art. II. Of the Word or Son of God, which was made 
very Man. 

The Son, which is the Word of the Father, be- 
gotten from everlasting of the Father, the very and 
eternal God, and of one substance with the Father, 
took Man's nature in the womb of the blessed Virgin, 
of her substance : so that two whole and perfect Na- 
tures, that is to say, the Godhead and Manhood, were 



ARTICLES OF RELIGION. 



135 



joined together in one Person, never to be divided, 
whereof is one Christ, very God, and very Man ; who 
truly suffered, was crucified, dead, and buried, to 
reconcile his Father to us, and to be a sacrifice, not 
only for original guilt, but also for actual sins of men. 

Art. III. Of the going down of Christ into Hell. 

As Christ died for us, and was buried ; so also is 
it to be believed, that he went down into Hell. 

Art. IV. Of the Resurrection of Christ 

Christ did truly rise again from death, and took 
again his body, with flesh, bones, and al] things ap- 
pertaining to the perfection of Man's nature ; where- 
with he ascended into Heaven, and there sitteth, until 
he return to judge all Men at the last day. 

Art. V. Of the Holy Ghost. 

The Holy Ghost, proceeding from the Father and 
the Son, is of one substance, majesty, and glory, with 
the Father and the Son, very and eternal God. 

Art. VI. Of the Sufficiency of the Holy Scriptures for 
Salvation. 

Holy Scripture containeth all things necessary to 
salvation : so that whatsoever is not read therein, nor 
may be proved thereby, is not to be required of any 



136 



ARTICLES OF RELIGION. 



man, that it should be believed as an article of the 
Faith, or be thought requisite or necessary to sal- 
vation. In the name of the Holy Scripture we do 
understand those canonical Books of the Old and New 
Testament, of whose authority was never any doubt 
in the Church. 

Of the Names and Number of the Canonical Books. 

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, 
Joshua, Judges, Ruth, The First Book of Samuel, 
The Second Booh of Samuel, The First Booh of Kings, 
The Second Book of Kings, The First Book of Chroni- 
cles, The Second Book of Chronicles, The First Book 
of Esdras, The Second Book of Esdras, The Book of 
Esther, The Book of Job, The Psalms, The Proverbs, 
Ecclesiastes or Preacher, Cantica, or Songs of Solomon, 
Four Prophets the greater, Twelve Prophets the less. 

And the other Books (as Hierome saith) the Church 
doth read for example of life and instruction of man- 
ners ; but yet doth it not apply them to establish 
any doctrine : such are these following : 

The Third Book of Esdras, The Fourth Book of 
Esdras, The Book of Tobias, The Book of Judith, The 
rest of the Book of Esther, The Book of Wisdom, Jesus 
the Son of Sirach, Baruch the Prophet, The Song of 
the Three Children, The Story of Susanna, Of Bel and 
the Dragon, The Prayer of Manasses, The First Book 
of Maccabees, The Second Book of Maccabees. 

All the Books of the New Testament, as they are 



ARTICLES OF RELIGION. 



137 



commonly received, we do receive, and account them 
Canonical. 

Art. VII. Of the Old Testament 
The Old Testament is not contrary to the New : 
for both in the Old and New Testament everlasting 
life is offered to Mankind by Christ, who is the only 
Mediator between God and Man, being both God and 
Man. Wherefore they are not to be heard, which 
feign that the old Fathers did look only for transitory 
promises. Although the Law given from God by 
Moses, as touching Ceremonies and Eites, do not bind 
Christian men, nor the Civil precepts thereof ought of 
necessity to be received in any commonwealth : yet 
notwithstanding, no Christian man whatsoever is free 
from the obedience of the Commandments which are 
called Moral. 

Art. VIII. Of the Creed. 

The Nicene Creed, and that which is commonly 
called the Apostles' Creed, ought thoroughly to be 
received and believed : for they may be proved by 
most certain warrants of Holy Scripture. 

Art. IX. Of Original or Birth-Sin. 

Original Sin standeth not in the following of Adam, 
(as the Pelagians do vainly talk ;) but it is the 
fault and corruption of the Nature of every man, that 
naturally is engendered of the offspring of Adam; 
12* 



138 



ARTICLES OF RELIGION. 



whereby man is very far gone from original right- 
eousness, and is of his own nature inclined to evil, so 
that the flesh lusteth always contrary to the Spirit ; 
and therefore in every person born into this world, 
it deserveth God's wrath and damnation. And this 
infection of nature doth remain, yea in them that are 
regenerated; whereby the lust of the flesh, called in 
the Greek, (frpovrjfia aaptcbg, (which some do expound 
the wisdom, some sensuality, some the affection, some 
the desire, of the flesh,) is not subject to the Law of 
God. And although there is no condemnation for them 
that believe and are baptized, yet the Apostle doth 
confess, that concupiscence and lust hath of itself 
the nature of sin. 

Art. X. Of Free- Will 

The condition of Man after the fall of Adam is 
such, that he cannot turn and prepare himself, by his 
own natural strength and good works, to faith, and 
calling upon God. Wherefore we have no power to 
do good works pleasant and acceptable to God, with- 
out the grace of God by Christ preventing us, that 
we may have a good will, and working with us, when 
we have that good will. 

Art, XL Of the Justification of Man, 

We are accounted righteous before God, only 
for the merit of our Lord and Saviour Jesus Christ 



ARTICLES OF RELIGION. 



139 



by Faith, and not for our own works or deservings. 
Wherefore, that we are justified by Faith only, is a 
most wholesome Doctrine, and very full of comfort, 
as more largely is expressed in the Homily of Justi-. 
fication. 

Art. XII. Of Good Works. 

Albeit that Good Works, which are the fruits of 
Faith, and follow after Justification, cannot put away 
our sins, and endure the severity of God's judgment ; 
yet are they pleasing and acceptable to God in Christ, 
and do spring out necessarily of a true and lively 
Faith; insomuch that by them a lively Faith may be 
as evidently known as a tree discerned by the fruit. 

Art. XIII. Of Works before Justification. 

Works done before the grace of Christ, and the 
Inspiration of his Spirit, are not pleasant to God, foras- 
much as they spring not of faith in J esus Christ ; 
neither do they make men meet to receive grace, or 
(as the School-authors say) deserve grace of con- 
gruity : yea rather, for that they are not done as 
God hath willed and commanded them to be done, 
we doubt not but they have the nature of sin. 

Art. XIV. Of Works of Supererogation. 

Voluntary Works besides, over and above, God's 
Commandments, which they call Works of Superero- 



140 



ARTICLES OF RELIGION. 



gation, cannot be taught without arrogancy and im- 
piety : for by them men do declare, that they do not 
only render unto God as much as they are bound to 
do, but that they do more for his sake, than of bounden 
duty is required : whereas Christ saith plainly, When 
ye have done all that are commanded to you, sav 9 
We are unprofitable servants. 

Art. XV. Of Christ alone without Sin, 

Christ in the truth of our nature was made like 
unto us in all things, sin only except, from which he 
was clearly void, both in his flesh, and in his spirit. 
He came to be the Lamb without spot, who, by 
sacrifice of himself once made, should take away the 
sins of the world, and sin (as Saint John saith) was 
not in him. But all we the rest, although baptized, 
and born again in Christ, yet offend in many things ; 
and if we say we have no sin, we deceive ourselves, 
and the truth is not in us. 

Art. XVI. Of Sin after Baptism. 

Not every deadly sin willingly committed after 
Baptism is sin against the Holy Ghost, and unpar- 
donable. Wherefore the grant of repentance is not 
to be denied to such as fall into sin after Baptism. 
After we have received the Holy^Ghost, we may de- 
part from grace given, and fall into sin, and by the 
grace of God we may arise again, and amend our 



ARTICLES OF RELIGION. 



141 



lives. And therefore they are to be condemned, 
which say, they can no more sin as long as they live 
here, or deny the place of forgiveness to such as 
truly repent. 

Art. XVII. Of Predestination and Election. 

Predestination to Life is the everlasting purpose 
of God, whereby (before the foundations of the 
world were laid) he hath constantly decreed by his 
counsel secret to us, to deliver from curse and dam- 
nation those whom he hath chosen in Christ out of 
mankind, and to bring them by Christ to everlasting 
salvation, as vessels made to honour. Wherefore, 
they which be endued with so excellent a benefit of 
God, be called according to God's purpose by his 
Spirit working in due season: they through Grace 
obey the calling: they be justified freely: they be 
made sons of God by adoption : they be made like 
the image of his only-begotten Son Jesus Christ : they 
walk religiously in good works, and at length, by 
God's mercy, they attain to everlasting felicity. 

As the godly consideration of Predestination, and 
our Election in Christ, is full of sweet, pleasant, and 
unspeakable comfort to godly persons, and such as 
feel in themselves the working of the Spirit of Christ, 
mortifying the works of the flesh, and their earthly 
members, and drawing up their mind to high and 
heavenly things, as well because it doth greatly es- 
tablish and confirm their faith of eternal Salvation 



142 



ARTICLES OF RELIGION. 



to be enjoyed through Christ, as because it doth fer- 
vently kindle their love towards God : So, for curious 
and carnal persons, lacking the Spirit of Christ, to 
have continually before their eyes the sentence of 
God's Predestination, is a most dangerous downfall, 
whereby the Devil doth thrust them either into des- 
peration, or into wretchlessness of most unclean liv ; 
ing, no less perilous than desperation. 

Furthermore, we must receive God's promises in 
such wise, as they be generally set forth to us in Holy 
Scripture : and, in our doings, that Will of God is to 
be followed, which we have expressly declared unto 
us in the Word of God. 

Art. XVIII. Of obtaining eternal Salvation only by the 
Name of Christ, 

They also are to be had accursed that presume to 
say, That every man shall be saved by the Law or 
Sect w 7 hich he professeth, so that he be diligent to 
frame his life according to that Law, and the light 
of Nature. For Holy Scripture doth set out unto us 
only the Name of Jesus Christ, whereby men must 
be saved. 

Art. XIX. Of the Church. 

The visible Church of Christ is a congregation of 
faithful men, in the which the pure Word of God is 
preached, and the Sacraments be duly ministered 



ARTICLES OF RELIGION. 



143 



according to Christ's ordinance, in all those things 
that of necessity are requisite to the same. 

As the Church of Jerusalem, Alexandria, and An- 
tioch, have erred ; so also the Church of Rome hath 
erred, not only in their living and manner of Cere- 
monies, but also in matters of Faith. 

Art. XX. Of the Authority of the Church. 
The Church hath power to decree Rites or Cere- 
monies, and authority in Controversies of Faith : 
and yet it is not lawful for the Church to ordain 
any thing that is contrary to God's Word written, 
neither may it so expound one place of Scripture, 
that it be repugnant to another. Wherefore, although 
the Church be a witness and a keeper of Holy Writ, 
yet, as it ought not to decree any thing against the 
same, so besides the same ought it not to enforce any 
thing to be believed for necessity of Salvation. 

Art. XXI. Of the Authority of General Councils.* 

Art. XXII. Of Purgatory. 
The Romish Doctrine concerning Purgatory, Par- 
dons, Worshipping and Adoration, as well of Images 
as of Relics, and also Invocation of Saints, is a fond 
thing, vainly invented, and grounded upon no war- 
ranty of Scripture, but rather repugnant to the Word 
of God. 

* The Twenty-first of the former Articles is omitted ; because it is 
partly of a local and civil nature, and is provided for, as to the re- 
maining parts of it, in other Articles. 



144 



ARTICLES OF RELIGION. 



Art. XXIII. Of Ministering in the Congregation. 

It is not lawful for any man to take upon him the 
office of public preaching, or ministering the Sacra- 
ments in the Congregation, before he be lawfully 
called, and sent to execute the same. And those we 
ought to judge lawfully called and sent, which be 
chosen and called to this work by men who have pub- 
lic authority given unto them in the Congregation, to 
call and send Ministers into the Lord's vineyard. 

Art. XXIV. Of Speaking in the Congregation in such a 
Tongue as the people under standeth. 

It is a thing plainly repugnant to the Word of 
God, and the custom of the Primitive Church, to have 
public Prayer in the Church, or to minister the Sac- 
raments, in a tongue not understanded of the people. 

Art. XXV. Of the Sacraments. 

Sacraments ordained of Christ be not only badges 
or tokens of Christian men's profession, but rather 
they be certain sure witnesses, and effectual signs of 
grace, and God's good will towards us, by the which 
he doth work invisibly in us, and doth not only 
quicken, but also strengthen and confirm our Faith 
in him. 

There are two Sacraments ordained of Christ our 
Lord in the Gospel, that is to say, Baptism, and the 
Supper of the Lord. 



ARTICLES OF RELIGION. 



145 



Those five commonly called Sacraments, that is to 
say, Confirmation, Penance, Orders, Matrimony, and 
Extreme Unction, are not to be counted for Sacra- 
ments of the Gospel, being such as have grown partly 
of the corrupt following of the Apostles, partly are 
states of life allowed in the Scriptures ; but yet have 
not like nature of Sacraments with Baptism, and the 
Lord's Supper, for that they have not any visible 
sign or ceremony ordained of God. 

The Sacraments were not ordained of Christ to be 
gazed upon, or to be carried about, but that we should 
duly use them. And in such only as worthily re- 
ceive the same, they have a wholesome effect or 
operation: but they that receive them unworthily, 
purchase to themselves damnation, as Saint Paul 
saith. 

Art. XXVI. Of the TJnworthiness of the Ministers, 
which hinders not the effect of the Sacraments. 

Although in the visible Church the evil be ever 
mingled with the good, and sometimes the evil have 
chief authority in the Ministration of the Word and 
Sacraments, yet forasmuch as they do not the same 
in their own name, but in Christ's, and do minister 
by his commission and authority, we may use their 
Ministry, both in hearing the Word of God, and in 
receiving the Sacraments. Neither is the effect of 
Christ's ordinance taken away by their wickedness, 
nor the grace of God's gifts diminished from such as 
13 



146 



ARTICLES OF RELIGION. 



by faith, and rightly, do receive the Sacraments min- 
istered unto them ; which be effectual, because of 
Christ's institution and promise although they be 
ministered by evil men. 

Nevertheless, it appertaineth to the discipline of 
the Church, that inquiry be made of evil Ministers, 
and that they be accused by those that have knowl- 
edge of their offences ; and finally, being found 
guilty, by just judgment be deposed. 

Art. XX VII. Of Baptism. 

Baptism is not only a sign of profession, and mark 
of difference, whereby Christian men are discerned 
from others that be not christened, but it is also a 
sign of Regeneration or New-Birth, whereby, as by an 
instrument, they that receive Baptism rightly are 
grafted into the Church ; the promises of the for- 
giveness of sin, and of our adoption to be the sons of 
God by the Holy Ghost, are visibly signed and sealed ; 
Faith is confirmed, and Grace increased by virtue 
of prayer unto God. 

The Baptism of young children is in any wise to be 
retained in the Church, as most agreeable with the 
institution of Christ. 

Art. XXVIII. Of the Lord's Supper. 

The Supper of the Lord is not only a sign of the 
love that Christians ought to have among themselves 



ARTICLES OF RELIGION. 



147 



one to another ; but rather it is a Sacrament of our 
Redemption by Christ's death : insomuch that to such 
as rightly, worthily, and with faith, receive the same, 
the Bread which we break is a partaking of the Body 
of Christ ; and likewise the Cup of Blessing is a par- 
taking of the Blood of Christ. 

Transubstantiation (or the change of the substance 
of Bread and Wine) in the Supper of the Lord, can- 
not be proved by Holy Writ ; but is repugnant to 
the plain words of Scripture, overthroweth the nature 
of a Sacrament, and hath given occasion to many 
superstitions. 

The Body of Christ is given, taken, and eaten, in 
the Supper, only after an heavenly and spiritual man- 
ner. And the mean whereby the Body of Christ is 
received and eaten in the Supper, is Faith. 

The Sacrament of the Lord's Supper was not by 
Christ's ordinance reserved, carried about, lifted up, 
or worshipped. 

Art. XXIX, Of the Wicked which eat not the Body of 
Christ in the use of the Lord's Supper, 

The Wicked, and such as be void of a lively 
faith, although they do carnally and visibly press 
with their teeth (as Saint Augustine saith) the Sacra- 
ment of the Body and Blood of Christ, yet in no 
wise are they partakers of Christ : but rather, to their 
condemnation, do eat and drink the sign or Sacra- 
ment of so great a thing. 



148 



ARTICLES OF RELIGION. 



Art. XXX. Of both Kinds. 
The Cup of the Lord is not to be denied to the 
Lay-people : for both the parts of the Lord's Sacra- 
ment, by Christ's ordinance and commandment, 
ought to be ministered to all Christian men alike. 

Art. XXXI. Of the one Oblation of Christ finished upon 
the Cross. 

The Offering of Christ once made is that perfect 
redemption, propitiation, and satisfaction, for all the 
sins of the whole world, both original and actual ; and 
there is none other satisfaction for sin, but that alone. 
Wherefore the sacrifices of Masses, in the which it 
was commonly said, that the Priest did offer Christ 
for the quick and the dead, to have remission of 
pain or guilt, were blasphemous fables, and danger- 
ous deceits. 

Art. XXXII. Of the Marriage of Priests. 
Bishops, Priests, and Deacons, are not commanded 
by God's Law, either to vow the estate of single life, 
or to abstain from marriage : therefore it is lawful 
for them, as for all other Christian men, to marry at 
their own discretion, as they shall judge the same to 
serve better to godliness. 

Art. XXXIII. Of excommunicate Persons, how they are 
to be avoided. 

That person which by open denunciation of the 
Church is rightly cut off from the unity of the Church, 



ARTICLES OF RELIGION. 



149 



and excommunicated, ought to be taken of the whole 
multitude of the faithful, as an Heathen and Publi- 
can, until he be openly reconciled by penance, and 
received into the Church by a Judge that hath au- 
thority thereunto. 

Art. XXXIV. Of the Traditions of the Church. 

It is not necessary that Traditions and Ceremonies 
be in all places one, or utterly like ; for at all times 
they have been divers, and may be changed accord- 
ing to the diversity of countries, times, and men's 
manners, so that nothing be ordained against God's 
Word. Whosoever, through his private judgment, 
willingly and purposely, doth openly break the Tra- 
ditions and Ceremonies of the Church, which be not 
repugnant to the Word of God, and be ordained and 
approved by common authority, ought to be rebuked 
openly, (that others may fear to do the like,) as he 
that offendeth against the common order of the 
Church, and hurteth the authority of the Magistrate, 
and woundeth the consciences of the weak brethren. 

Every particular or national Church hath authority 
to ordain, change, and abolish, ceremonies or rites 
of the Church ordained only by man's authority, so 
that all things be done to edifying. 

Art. XXXV. Of the Homilies. 
The Second Book of Homilies, the several titles 
whereof we have joined under this Article, doth con- 
13* 



150 



ARTICLES OF RELIGION. 



tain a godly and wholesome Doctrine, and necessary 
for these times, as doth the former Book of Homilies, 
which were set forth in the time of Edward the Sixth ; 
and therefore we judge them to be read in Churches 
by the Ministers, diligently and distinctly, that they 
may be understanded of the people. 

Of the Names of the Homilies. 

1. Of the right Use of the Church. 

2. Against Peril of Idolatry. 

3. Of repairing and keeping clean of Churches. 

4. Of good Works : first of Fasting. 

5. Against Gluttony and Drunkenness. 

6. Against Excess of Apparel. 

7. Of Prayer. 

8. Of the Place and Time of Prayer. 

9. That Common Prayers and Sacraments ought 

to be ministered in a known tongue. 

10. Of the reverend Estimation of God^s Word. 

11. Of A lms-doing. 

1 2. Of the Nativity of Christ. 

13. Of the Passion of Christ. 

14. Of the Resurrection of Christ. 

15. Of the worthy receiving of the Sacrament of 

the Body and Blood of Christ. 

16. Of the Gifts of the Holy Ghost. 

17. For the Rogation-days. 

18. Of the State of Matrimony. 

19. Of Repentance. 



ARTICLES OF RELIGION. 



151 



[This Article is received in this Church, so far as 
it declares the Books of Homilies to be an explica- 
tion of Christian Doctrine, and instructive in piety 
and morals. But all references to the constitution 
and laws of England are considered as inapplicable 
to the circumstances of this Church ; which also sus- 
pends the order for the reading of said Homilies in 
churches, until a revision of them may be conveniently 
made, for the clearing of them, as well from obsolete 
words and phrases, as from the local references.] 

Art. XXXVI. Of Consecration of Bishops and Ministers, 

The Book of Consecration of Bishops, and Order- 
ing of Priests and Deacons, as set forth by the Gen- 
eral Convention of this Church in 1792, doth contain 
all things necessary for such Consecration and Or- 
dering; neither hath it any thing that, of itself, is 
superstitious and ungodly. And, therefore, whoso- 
ever are consecrated or ordered according to said 
Form, we decree all such to be rightly, orderly, and 
lawfully consecrated and ordered. - 

Art. XXXVII. Of the Power of the Civil Magistrates. 

The Power of the Civil Magistrate extendeth to all 
men, as well Clergy as Laity, in all things temporal ; 
but hath no authority in things purely spiritual. And 



152 



ARTICLES OF RELIGION. 



we hold it to be the duty of all men who are pro- 
fessors of the Gospel, to pay respectful obedience to 
the Civil Authorities, regularly and legitimately con- 
stituted. 

Art. XXXVIII. Of Christian Men's Goods, which are not 
common. 

The Eiches and Goods of Christians are not com- 
mon, as touching the right, title, and possession of 
the same, as certain Anabaptists do falsely boast. 
Notwithstanding, every man ought, of such things as 
he possesseth, liberally to give alms to the poor, ac- 
cording to his ability. 

Art. XXXIX. Of a Christian Man's Oath. 

As we confess that vain and rash Swearing is for- 
bidden Christian men by our Lord Jesus Christ, and 
James his Apostle, so we judge, that Christian Reli- 
gion doth not prohibit, but that a man may swear 
when the Magistrate require th, in a cause of faith and 
charity, so it be done according to the Prophet's 
teaching, in justice, judgment, and truth. 



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